Several sermons upon the fifth of St. Matthew .... [vol. 1] being part of Christ's Sermon on the mount / by Anthony Horneck ... ; to which is added, the life of the author, by Richard Lord Bishop of Bath and Wells.
I intend, with God's Assistance, to explain to you Christ's famous Sermon on the Mount, contain'd in the Fifth, Sixth and Seventh Chapters of St. Matthew 's Gospel.
I intend, with God's Assistance, to explain to you Christ's famous Sermon on the Mount, contained in the Fifth, Sixth and Seventh Chapters of Saint Matthew is Gospel.
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because of the common Account, which saith, this Sermon was deliver'd, the second Year of Christ's Ministry, about this time of the Year, the middle of May.
Because of the Common Account, which Says, this Sermon was Delivered, the second Year of Christ's Ministry, about this time of the Year, the middle of May.
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so far from it, that the Kingdom of Heaven, and the everlasting Enjoyment of God, is denied to those who refuse to live up to these Canons, Matth. V. 20. and VII. 24, 25, 26. which shews, the Life prescribed here is attainable, the Duties practicable, the Neglect inexcusable, and the Performance possible;
so Far from it, that the Kingdom of Heaven, and the everlasting Enjoyment of God, is denied to those who refuse to live up to these Canonas, Matthew V. 20. and VII. 24, 25, 26. which shows, the Life prescribed Here is attainable, the Duties practicable, the Neglect inexcusable, and the Performance possible;
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not only because I judge it profitable for my Auditory to do so, but because the Method and Manner of handling them, will be different from the former,
not only Because I judge it profitable for my Auditory to do so, but Because the Method and Manner of handling them, will be different from the former,
and besides, several material things, which God's Spirit, and Study, and Time, and a riper Judgment may suggest, will be added to the former Observations.
and beside, several material things, which God's Spirit, and Study, and Time, and a riper Judgement may suggest, will be added to the former Observations.
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or in the Sanction of it, who knew very well what with the Assistance of his Grace we are able to do, what the neglect of so solemn a Message doth deserve,
or in the Sanction of it, who knew very well what with the Assistance of his Grace we Are able to do, what the neglect of so solemn a Message does deserve,
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and how great the Encouragements are, that are here given to those who have the boldness to force their way through the impediments of this present World, into Eternal Glory.
and how great the Encouragements Are, that Are Here given to those who have the boldness to force their Way through the impediments of this present World, into Eternal Glory.
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Endeavour to reconcile the different relations of the Evangelists, concerning this Sermon of our Saviour. II. Enquire, what the Multitudes were that appeared here. III.
Endeavour to reconcile the different relations of the Evangelists, Concerning this Sermon of our Saviour. II Inquire, what the Multitudes were that appeared Here. III.
To reconcile the different relations of the Evangelists concerning this Sermon (for St. Luke ch. VI. 12. seems to contradict St. Matthew, ) you must know,
To reconcile the different relations of the Evangelists Concerning this Sermon (for Saint Lycia changed. VI. 12. seems to contradict Saint Matthew,) you must know,
when every thing was spoke, or done, but content themselves with amassing, or collecting the Matters of Fact, the substantial Parts of Christ's Discourses, his Miracles,
when every thing was spoke, or done, but content themselves with amassing, or collecting the Matters of Fact, the substantial Parts of Christ's Discourses, his Miracles,
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and his Actions, without being very curious about every Minute circumstance, or order, or method; for their business was not to make men Chronologers, but Christians.
and his Actions, without being very curious about every Minute circumstance, or order, or method; for their business was not to make men Chronologers, but Christians.
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This is the reason, why one brings in a Discourse of Christ, after such a remarkable Passage, another before it, which is suitable enough to their Design;
This is the reason, why one brings in a Discourse of christ, After such a remarkable Passage, Another before it, which is suitable enough to their Design;
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And accordingly St. Luke sets down the Delivery of this Sermon, or the Substance of it after the miraculous Cure wrought upon the Man who had the wither'd Hand, Luke VI. 12. but St. Matthew chuses to speak of it before he mentions the Miracle;
And accordingly Saint Lycia sets down the Delivery of this Sermon, or the Substance of it After the miraculous Cure wrought upon the Man who had the withered Hand, Lycia VI. 12. but Saint Matthew chooses to speak of it before he mentions the Miracle;
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Only one thinks fit to take notice of it before he records the Miracle; the other thinks it convenient to record the Miracle first, and then the Sermon.
Only one thinks fit to take notice of it before he records the Miracle; the other thinks it convenient to record the Miracle First, and then the Sermon.
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To apply this to the Sermon before us, St. Luke ch. VI. 12. saith, Christ went up into the Mountain to pray, which St. Matthew takes no notice of;
To apply this to the Sermon before us, Saint Lycia changed. VI. 12. Says, christ went up into the Mountain to pray, which Saint Matthew Takes no notice of;
yet his silence is no denial of that Circumstance, St. Luke adds, That going up into the Mountain, he chose Twelve Disciples, which might very well be,
yet his silence is no denial of that Circumstance, Saint Lycia adds, That going up into the Mountain, he chosen Twelve Disciples, which might very well be,
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But, II. What were the Multitudes that appear'd here? and why did they come? St Matthew ch. IV. 25. tells us, They were great Multitudes of People from Galilee, and Decapolis, from Jerusalem, and from Judaea, and from beyond Jordan; and so saith St. Luke ch. VI. 17. who adds, That some came from the Coasts of Tyre, and Sidon.
But, II What were the Multitudes that appeared Here? and why did they come? Saint Matthew changed. IV. 25. tells us, They were great Multitudes of People from Galilee, and Decapolis, from Jerusalem, and from Judaea, and from beyond Jordan; and so Says Saint Lycia changed. VI. 17. who adds, That Some Come from the Coasts of Tyre, and Sidon.
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1. It was a mixt Multitude, some good, some bad, some well inclin'd, others averse from Seriousness, some whom meer Curiosity brought hither, others whom a Sense of another World encourag'd to come;
1. It was a mixed Multitude, Some good, Some bad, Some well inclined, Others averse from Seriousness, Some whom mere Curiosity brought hither, Others whom a Sense of Another World encouraged to come;
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Some with Festus make themselves merry with the Preacher's Discourse, and Expressions; others like Agrippa are almost perswaded to be Christians, but very few prove true Converts.
some with Festus make themselves merry with the Preacher's Discourse, and Expressions; Others like Agrippa Are almost persuaded to be Christians, but very few prove true Converts.
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To set up for a Physician only, had been too mean an Employ, and therefore we must suppose, that his Charity to their outward, was in order to conferr a greater Charity on their inward Man;
To Set up for a physician only, had been too mean an Employ, and Therefore we must suppose, that his Charity to their outward, was in order to confer a greater Charity on their inward Man;
than become Subjects to his Will, who had conquer'd their Diseases. Christ's Touch went farther than their Bodies, and their Souls felt the Power of it, as much as their Flesh;
than become Subject's to his Will, who had conquered their Diseases. Christ's Touch went farther than their Bodies, and their Souls felt the Power of it, as much as their Flesh;
and a new love succeeded, a fervent love to God, and his Holy Precepts. But, III. The next thing, that occurs in this Historical Part, is Christ's going up into the Mount;
and a new love succeeded, a fervent love to God, and his Holy Precepts. But, III. The next thing, that occurs in this Historical Part, is Christ's going up into the Mount;
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St. Jerom takes notice, that some weak Brethren of his time took this Mount to be the Mount of Olives; others believe it to have been a Mountain distant about three Miles from Capernaum. But the Scripture gives the Mount no Name,
Saint Jerome Takes notice, that Some weak Brothers of his time took this Mount to be the Mount of Olive; Others believe it to have been a Mountain distant about three Miles from Capernaum. But the Scripture gives the Mount no Name,
There is a Mountain at this Day in Judaea, they say, which is call'd Christ's Mount; and the Fryars that get Mony by shewing Ancient Monuments, will needs have it to be the Mountain spoken of in the Text,
There is a Mountain At this Day in Judaea, they say, which is called Christ's Mount; and the Friars that get Money by showing Ancient Monuments, will needs have it to be the Mountain spoken of in the Text,
He gave his Law to the Jewish People on Mount Sinai, Exod. XIX. II. The Son being to give a Law to the Christian World, begins the Promulgation of it on a Mountain too,
He gave his Law to the Jewish People on Mount Sinai, Exod XIX. II The Son being to give a Law to the Christian World, begins the Promulgation of it on a Mountain too,
the Law on Mount Sinai was publish'd in the Midst of Thunder and Lightning, for which reason we find it call'd a Fiery Law, Deut. XXXIII. 2. The Law of the Gospel was deliver'd in a sweet and still Voice, to represent the Nature and Temper of it, to express the Calmness of Mind, the secret Satisfaction, the spiritual Joy it causes,
the Law on Mount Sinai was published in the Midst of Thunder and Lightning, for which reason we find it called a Fiery Law, Deuteronomy XXXIII. 2. The Law of the Gospel was Delivered in a sweet and still Voice, to represent the Nature and Temper of it, to express the Calmness of Mind, the secret Satisfaction, the spiritual Joy it Causes,
2. He thought fit to deliver this comprehensive Sermon on a Mountain, to shew the Sublimity and Grandeur of his Doctrine and Precepts, that the Law he intended to give transcended the Laws of all Nations in the World in wholsomeness and excellency;
2. He Thought fit to deliver this comprehensive Sermon on a Mountain, to show the Sublimity and Grandeur of his Doctrine and Precepts, that the Law he intended to give transcended the Laws of all nations in the World in wholesomeness and excellency;
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and what an Excellent, and Heroick Spirit, Obedience to his Precepts would give to his true Followers, raise them above the World, make them despise sublunary Vanities, advance them above the common level of Philosophical Vertues,
and what an Excellent, and Heroic Spirit, obedience to his Precepts would give to his true Followers, raise them above the World, make them despise sublunary Vanities, advance them above the Common level of Philosophical Virtues,
and will be seen to Eternal Ages, even the Kingdom, that fades not away. But, I must go on, and take notice of another Circumstance here mention'd, and that is
and will be seen to Eternal Ages, even the Kingdom, that fades not away. But, I must go on, and take notice of Another Circumstance Here mentioned, and that is
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Sitting among the Jews was a Posture denoting liberty, and freedom from slavery, which was the reason why the Synagogue chang'd the Posture of standing at the Passover, a Posture,
Sitting among the jews was a Posture denoting liberty, and freedom from slavery, which was the reason why the Synagogue changed the Posture of standing At the Passover, a Posture,
Unto this St. Luke alludes, Ch. IV. 20. where speaking of Christ teaching in the Synagogue, he says, He closed the Book, and gave it again to the Minister,
Unto this Saint Lycia alludes, Christ IV. 20. where speaking of christ teaching in the Synagogue, he Says, He closed the Book, and gave it again to the Minister,
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as St. Paul saith of himself, That he had been brought up at the Feet of Gamaliel, Acts XXII. 3. And of this Nature was the other Expression, the Jews made use of, viz. To wallow,
as Saint Paul Says of himself, That he had been brought up At the Feet of Gamaliel, Acts XXII. 3. And of this Nature was the other Expression, the jews made use of, viz. To wallow,
1. They were the Twelve Apostles, who are call'd so by way of Eminency, as being the Chief, the principal Disciples of Christ, by whose Life and Doctrine men were to conclude,
1. They were the Twelve Apostles, who Are called so by Way of Eminency, as being the Chief, the principal Disciples of christ, by whose Life and Doctrine men were to conclude,
and Foundation of the Jewish Republick, and these Apostles trod exactly in their Master's Steps (the Son of Perdition excepted) and therefore call'd Disciples.
and Foundation of the Jewish Republic, and these Apostles trod exactly in their Masters Steps (the Son of Perdition excepted) and Therefore called Disciples.
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and as impossible as the Practice of some of the following Precepts, particularly that of forbearing private Revenge, doing good to them that hate them, &c. may seem to Gentlemen, and Persons of Quality;
and as impossible as the Practice of Some of the following Precepts, particularly that of forbearing private Revenge, doing good to them that hate them, etc. may seem to Gentlemen, and Persons of Quality;
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A Man in whom the Spirit of Christ is, cannot but be touch'd with the same compassion to behold the great Numbers of People, that go astray from the way to Salvation:
A Man in whom the Spirit of christ is, cannot but be touched with the same compassion to behold the great Numbers of People, that go astray from the Way to Salvation:
but so it is, and if without such and such Qualifications, there is no inheriting the Kingdom of God, what must we think of so many Millions, who never have so much,
but so it is, and if without such and such Qualifications, there is no inheriting the Kingdom of God, what must we think of so many Millions, who never have so much,
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behold such Numbers without being griev'd, or concern'd, or venting some charitable Wishes, that he might be instrumental in their Reformation? But as I said, to do so, a Man must have the Spirit of Christ;
behold such Numbers without being grieved, or concerned, or venting Some charitable Wishes, that he might be instrumental in their Reformation? But as I said, to do so, a Man must have the Spirit of christ;
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So the Persian Monarch fell a weeping, when from a Hill he beheld his well disciplin'd Army, to think, that in less than a hundred Years, all these brave Men would be dead, and gone;
So the Persian Monarch fell a weeping, when from a Hill he beheld his well disciplined Army, to think, that in less than a hundred years, all these brave Men would be dead, and gone;
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But he that understands what Salvasion means, and labours hard after it himself, and understands, that the threatnings of the Gospel are no Bug-bears, but very real things;
But he that understands what Salvasion means, and labours hard After it himself, and understands, that the threatenings of the Gospel Are no Bugbears, but very real things;
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and that in your actual Endeavours to reclaim your wicked Neighbours; you might discover the concern you have for their spiritual and everlasting Welfare!
and that in your actual Endeavours to reclaim your wicked Neighbours; you might discover the concern you have for their spiritual and everlasting Welfare!
and ponder'd them in her heart, Luke II. 19. This is true hearing, to ponder in our Minds what we hear, to ponder the reasonableness of the things which are spoken to us in the Name of the Lord, to ponder the consequences of them;
and pondered them in her heart, Lycia II 19. This is true hearing, to ponder in our Minds what we hear, to ponder the reasonableness of the things which Are spoken to us in the Name of the Lord, to ponder the consequences of them;
and what will become of us if we neglect things of that importance, and to rouze our selves into to suitable Actions? Actions, that may bear witness of our deep Sense of our danger,
and what will become of us if we neglect things of that importance, and to rouse our selves into to suitable Actions? Actions, that may bear witness of our deep Sense of our danger,
their Covetousness, by discretion, &c. To be cured of your Sins, which are the Diseases of your Souls, the first thing to be done, is to take off the Vizour from them, to abjure the false Glosses,
their Covetousness, by discretion, etc. To be cured of your Sins, which Are the Diseases of your Souls, the First thing to be done, is to take off the Vizor from them, to abjure the false Glosses,
Is there no Balm in Gilead? Are there no Physicians there? Yes, yes; There is Balm in Gilead, there are Physicians, and very faithfull ones. But, O Jerusalem, Jerusalem!
Is there no Balm in Gilead? are there no Physicians there? Yes, yes; There is Balm in Gilead, there Are Physicians, and very faithful ones. But, Oh Jerusalem, Jerusalem!
There are excellent Medicines given, there are admirable Remedies prescribed, but like untowardly Patients you will not make use of the Physick that's administred to you,
There Are excellent Medicines given, there Are admirable Remedies prescribed, but like untowardly Patients you will not make use of the Physic that's administered to you,
and to bestow spiritual Wisdom upon you, that you may understand what you read. Before you go to Church beg of him to give you attentive Minds, sober Thoughts,
and to bestow spiritual Wisdom upon you, that you may understand what you read. Before you go to Church beg of him to give you attentive Minds, Sobrium Thoughts,
For want of this spiritual Wisdom, you fall too often into great Anxieties of Mind, and very disorderly Passions, when you miss of your prey. Prayer will quiet your Spirits. This is conversing with God;
For want of this spiritual Wisdom, you fallen too often into great Anxieties of Mind, and very disorderly Passion, when you miss of your prey. Prayer will quiet your Spirits. This is conversing with God;
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and while a great and glorious God is the Object of our Thoughts, we are arm'd against immoderate Sorrow; can triumph over Losses; find comfort in our Disappointments;
and while a great and glorious God is the Object of our Thoughts, we Are armed against immoderate Sorrow; can triumph over Losses; find Comfort in our Disappointments;
To this purpose it is, that when David was going to rehearse the wonderfull Works and Providences of God toward the Children of Israel, he thus begins.
To this purpose it is, that when David was going to rehearse the wonderful Works and Providences of God towards the Children of Israel, he thus begins.
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and imports that the Lord of Preachers is going to publish things of the greast Consequence, things of that Concernment, that a Soul that hath any Sense of a future Salvation, is bound to listen to the particulars,
and imports that the Lord of Preachers is going to publish things of the greast Consequence, things of that Concernment, that a Soul that hath any Sense of a future Salvation, is bound to listen to the particulars,
we may suppose, that matters relating to that Bliss are things of greater Concernment, than all the Intrigues of Achitophel, or any Politician in the World.
we may suppose, that matters relating to that Bliss Are things of greater Concernment, than all the Intrigues of Ahithophel, or any Politician in the World.
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which, as it hath been already hinted, imports uttering things of more than ordinary Consequence. To be happy, is that which most men seem to endeavour after;
which, as it hath been already hinted, imports uttering things of more than ordinary Consequence. To be happy, is that which most men seem to endeavour After;
Thus all desire to be happy, though the greater part mistake Pebbles for Pearls, and the Meat which perisheth for that which endures to everlasting Life.
Thus all desire to be happy, though the greater part mistake Pebbles for Pearls, and the Meat which Perishes for that which endures to everlasting Life.
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but is no Argument, that there is no true standard of solid Happiness, no more than a blind Man's missing of the Mark, proves there is none to shoot at.
but is no Argument, that there is no true standard of solid Happiness, no more than a blind Man's missing of the Mark, Proves there is none to shoot At.
and consequently, if the nobler Part be destitute of its proper Happiness, all the other Felicity the Body shares in, must be nothing but shew and vanish.
and consequently, if the Nobler Part be destitute of its proper Happiness, all the other Felicity the Body shares in, must be nothing but show and vanish.
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The Soul as it doth surmount all vegetable, and sensitive Creatures in dignity and excellency, so its Bliss must necessarily exceed theirs, and it must be a Bliss that's adaequate,
The Soul as it does surmount all vegetable, and sensitive Creatures in dignity and excellency, so its Bliss must necessarily exceed theirs, and it must be a Bliss that's adequate,
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and suitable to her Nature, which being rational, it must necessarily follow, that the happiness of the Soul consists in living up to the Dictates, and Principles of right Reason.
and suitable to her Nature, which being rational, it must necessarily follow, that the happiness of the Soul consists in living up to the Dictates, and Principles of right Reason.
But because Reason through the Fall of Adam, is become dull and dim-fighted, and hath lost much of its Beauty and Splendour, God hath thought fit by the Revelation of his Will,
But Because Reason through the Fallen of Adam, is become dull and dim-fighted, and hath lost much of its Beauty and Splendour, God hath Thought fit by the Revelation of his Will,
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And that matter relating to this Bliss and Happiness of the Soul, are matters of the greatest moment and consequence, will appear from the following Particulars.
And that matter relating to this Bliss and Happiness of the Soul, Are matters of the greatest moment and consequence, will appear from the following Particulars.
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It is enough to astonish the considerate Reader, what Pagans and Infidels have done for their Bliss, more than they would have done for Father and Mother,
It is enough to astonish the considerate Reader, what Pagans and Infidels have done for their Bliss, more than they would have done for Father and Mother,
for Brethren and Sisters, for Wife and Children, for Women and Concubines. It's granted, that with all this, they have retain'd their customary Sins, and Vices;
for Brothers and Sisters, for Wife and Children, for Women and Concubines. It's granted, that with all this, they have retained their customary Sins, and Vices;
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yet the Punishments and Acts of Justice, and Revenge, or Cruelty rather, they have sometimes inflicted upon themselves, Punishments they would not have undergone for the dearest Friends they had, sufficiently shew in what esteem the things belonging to the Bliss of their Souls were with them.
yet the Punishments and Acts of justice, and Revenge, or Cruelty rather, they have sometime inflicted upon themselves, Punishments they would not have undergone for the dearest Friends they had, sufficiently show in what esteem the things belonging to the Bliss of their Souls were with them.
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Time was when they sacrificed their dearest Children unto Moloch, and caus'd their Sons and Daughters to pass through the Fire to the Honour of that God, or Devil:
Time was when they sacrificed their dearest Children unto Moloch, and caused their Sons and Daughters to pass through the Fire to the Honour of that God, or devil:
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and receiving Air thro' some hollow Canes or Pipes; others charging themselves with heavy Iron-Chains, others putting themselves to most uneasie and tormenting Postures,
and receiving Air through Some hollow Canes or Pipes; Others charging themselves with heavy Iron chains, Others putting themselves to most uneasy and tormenting Postures,
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If Divines and Preachers of the Word only, had spread this Doctrine, the profaner Sort would have imagin'd that it was Interest, which made us cry up these Concerns, as the weightiest of all;
If Divines and Preachers of the Word only, had spread this Doctrine, the profaner Sort would have imagined that it was Interest, which made us cry up these Concerns, as the Weightiest of all;
David a King, Sergius Paulus a Governour of a Province, Cornelius a Captain, the Souldiers that addressed themselves to John the Baptist, Zenas a Lawyer, Luke a Physician, Lydia a Purple-seller, Simon a Tanner, Stephanas a Jaylour, Aquila and Priscilla Tent-makers, Zachaeus a Publican, Nicodemus a Ruler, Joseph a Rich man, Lazarus a Beggar;
David a King, Sergius Paulus a Governor of a Province, Cornelius a Captain, the Soldiers that addressed themselves to John the Baptist, Zenas a Lawyer, Lycia a physician, Lydia a Purple-seller, Simon a Tanner, Stephanas a Jailer, Aquila and Priscilla Tent-makers, Zacchaeus a Publican, Nicodemus a Ruler, Joseph a Rich man, Lazarus a Beggar;
5. Even wicked Men either in some great Affliction, or upon their Death-beds, do look upon the things belonging to the Bliss of their Souls as the greatest;
5. Even wicked Men either in Some great Affliction, or upon their Deathbeds, do look upon the things belonging to the Bliss of their Souls as the greatest;
Now he would give all he is worth for the Bliss of his Soul. This was the Sense of Manasseh, when the Iron enter'd into his Soul. This was the Judgment of the Prodigal,
Now he would give all he is worth for the Bliss of his Soul. This was the Sense of Manasses, when the Iron entered into his Soul. This was the Judgement of the Prodigal,
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or what shall a Man give in exchange for his Soul, saith Christ, Matth. XVI. 24. a known place, a place most Children can repeat, a place often quoted in Sermons;
or what shall a Man give in exchange for his Soul, Says christ, Matthew XVI. 24. a known place, a place most Children can repeat, a place often quoted in Sermons;
but where are the Persons that are concern'd at it, I mean concern'd like Men that are in danger of losing so great a Treasure? When a Man is in danger of losing an Estate,
but where Are the Persons that Are concerned At it, I mean concerned like Men that Are in danger of losing so great a Treasure? When a Man is in danger of losing an Estate,
how is it that they are minded no more than they are? How are they the greatest when they are regarded least of all? How the weightiest when a Trifle is preferr'd before them? What doth it signify to confess so much when your Actions give your Mouths the lye? And do not you expose your selves to the laughter of all judicious Men,
how is it that they Are minded no more than they Are? How Are they the greatest when they Are regarded least of all? How the Weightiest when a Trifle is preferred before them? What does it signify to confess so much when your Actions give your Mouths the lie? And do not you expose your selves to the laughter of all judicious Men,
whether Happiness is like to be the Portion of your Souls at last, or not? Can it be safe to take it for granted, that your Souls are in a blessed State,
whither Happiness is like to be the Portion of your Souls At last, or not? Can it be safe to take it for granted, that your Souls Are in a blessed State,
when that very Confidence is an Argument that the Foundation is rotten, and unsound? If you do in good earnest believe these Concerns to be of the greatest importance, I will tell you what the Effects will be,
when that very Confidence is an Argument that the Foundation is rotten, and unsound? If you do in good earnest believe these Concerns to be of the greatest importance, I will tell you what the Effects will be,
What? Are these the greatest Concerns and doth it not deserve one sober reflection, have I Soul that is immortal? Is this Soul capable of being either happy or miserable? Is there a way to make it happy? What is that way? Where shall I find it? If God hath revealed it in his word, is it not worth enquiring or searching into it? &c.
What? are these the greatest Concerns and does it not deserve one Sobrium reflection, have I Soul that is immortal? Is this Soul capable of being either happy or miserable? Is there a Way to make it happy? What is that Way? Where shall I find it? If God hath revealed it in his word, is it not worth inquiring or searching into it? etc.
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3. You will take care that the Briars and Thorns of the World, I mean, the Riches, the Cares, the Pleasures of this Life do not choak your Care and Sollicitude about this Bliss of your Souls,
3. You will take care that the Briers and Thorns of the World, I mean, the Riches, the Cares, the Pleasures of this Life do not choke your Care and Solicitude about this Bliss of your Souls,
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5. You will pray hard, and with fervour, and importunity to be strengthen'd from above, in order to a chearfull Performance of the Rules specified in this Sermon.
5. You will pray hard, and with fervour, and importunity to be strengthened from above, in order to a cheerful Performance of the Rules specified in this Sermon.
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7. You will not neglect the proper means, whereby this Bliss of your Souls must be promoted, one of which is the frequent and conscientious use of the Sacrament of the Lord's Supper;
7. You will not neglect the proper means, whereby this Bliss of your Souls must be promoted, one of which is the frequent and conscientious use of the Sacrament of the Lord's Supper;
These will certainly be the effects of your Belief, i. e. if from your Heart you believe, that the Concerns relating to the Bliss and Happiness of your Souls, are the greatest and weightiest Concerns;
These will Certainly be the effects of your Belief, i. e. if from your Heart you believe, that the Concerns relating to the Bliss and Happiness of your Souls, Are the greatest and Weightiest Concerns;
As Christ taught his Hearers nothing but what was grave and solid, and weighty, so the Ministers of the Word must feed their Auditours with solid Food, not with Trifles,
As christ taught his Hearers nothing but what was grave and solid, and weighty, so the Ministers of the Word must feed their Auditors with solid Food, not with Trifles,
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and shew the People of God their Transgressions and the House of Jacob their Sins, Isa. LVIII. 1. There is no dallying with the sins of Men, no complementing their Souls with flattering and enticing Words.
and show the People of God their Transgressions and the House of Jacob their Sins, Isaiah LVIII. 1. There is no dallying with the Sins of Men, no Complimenting their Souls with flattering and enticing Words.
and accordingly of the Apostles we read, That they departed from the Council rejoycing, because they were counted worthy to suffer shame for the Name of the Lord Jesus, Acts V. 41. 3. As it is our Office to teach you, so it is your Duty to be taught;
and accordingly of the Apostles we read, That they departed from the Council rejoicing, Because they were counted worthy to suffer shame for the Name of the Lord jesus, Acts V. 41. 3. As it is our Office to teach you, so it is your Duty to be taught;
What a happiness doth that Minister enjoy, that can say of his Disciples, as St. Paul of the Thessalonians, 2 Thess. 1. 3. We are bound to give thanks to God always for you,
What a happiness does that Minister enjoy, that can say of his Disciples, as Saint Paul of the Thessalonians, 2 Thess 1. 3. We Are bound to give thanks to God always for you,
a Scene of admirable Truths, of Truths which are Paradoxes, to persons who rise no higher than the Animal life, perfect Mysteries, which the Princes of this World know not, which the Great understand not,
a Scene of admirable Truths, of Truths which Are Paradoxes, to Persons who rise no higher than the Animal life, perfect Mysteres, which the Princes of this World know not, which the Great understand not,
Indeed, this was his peculiar Province, and of the weighty and momentous Errands he was sent upon, this was one, to teach Men the true way to Bliss endless and eternal.
Indeed, this was his peculiar Province, and of the weighty and momentous Errands he was sent upon, this was one, to teach Men the true Way to Bliss endless and Eternal.
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for he hath none of those Clogs, none of those Briars and Thorns, which too often hinder the Richer sort of Men from discerning or prosecuting their everlasting Happiness.
for he hath none of those Clogs, none of those Briers and Thorns, which too often hinder the Richer sort of Men from discerning or prosecuting their everlasting Happiness.
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what a help it was to Virtue, what a means to become truly wise, what an Advantage to arrive to solid goodness? Nay, some went so far as to abandon their Riches,
what a help it was to Virtue, what a means to become truly wise, what an Advantage to arrive to solid Goodness? Nay, Some went so Far as to abandon their Riches,
To the Poor the Gospel is preach'd, and this he reckons among the Miracles he wrought to prove himself the promis'd Messiah, or Redeemet of the World.
To the Poor the Gospel is preached, and this he reckons among the Miracles he wrought to prove himself the promised Messiah, or Redeemest of the World.
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as if he thought the Rich were not capable of receiving his stricter Discipline, and as if the Poor were the most likely Persons to espouse his severer Doctrines.
as if he Thought the Rich were not capable of receiving his Stricter Discipline, and as if the Poor were the most likely Persons to espouse his severer Doctrines.
Carnal reason would have thought, that when Christ appear'd first on the Stage of the World, he should have made his first Addresses to the Grandees of Judaea, and Men of Estate and Fortune:
Carnal reason would have Thought, that when christ appeared First on the Stage of the World, he should have made his First Addresses to the Grandees of Judaea, and Men of Estate and Fortune:
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The Punctilio's of State, which the Richer sort of Men think themselves obliged to observe, the Luxury they are apt to run into, the pampering of their Bodies, their pride in Cloaths and external Habits, their sinfull compliances with Persons of their Rank and Quality, their Care to encrease their Riches, to get an Estate suitable to the figure they make in the World, their ambition, oppressions,
The Punctilio's of State, which the Richer sort of Men think themselves obliged to observe, the Luxury they Are apt to run into, the pampering of their Bodies, their pride in Clothes and external Habits, their sinful compliances with Persons of their Rank and Quality, their Care to increase their Riches, to get an Estate suitable to the figure they make in the World, their ambition, oppressions,
and domineering over the meaner sort, and their study to keep up their Credit with the Great and Potent, all which too often are very powerfull imediments in the Richer sort to be truly wise to Salvation;
and domineering over the meaner sort, and their study to keep up their Credit with the Great and Potent, all which too often Are very powerful imediments in the Richer sort to be truly wise to Salvation;
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or whatever a man's Income is, greater or lesser, if he religiously confines himself to a small Pittance, that he may be in a greater capacity of doing good:
or whatever a Man's Income is, greater or lesser, if he religiously confines himself to a small Pittance, that he may be in a greater capacity of doing good:
And what need Men talk of Merit, when they have a most bountifull Master to deal with, who rewards those that diligently seek him, beyond what they are able to think, or to express.
And what need Men talk of Merit, when they have a most bountiful Master to deal with, who rewards those that diligently seek him, beyond what they Are able to think, or to express.
or suffer in Purgatory, and consequently such a Poverty cannot be intended here. To quit therefore the Negative, and to come to an Affirmative resolution of this Point.
or suffer in Purgatory, and consequently such a Poverty cannot be intended Here. To quit Therefore the Negative, and to come to an Affirmative resolution of this Point.
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and forget to press this darling Vertue, and of all Accomplishments the most amiable, and most charming, indeed the very Foundation of all saving Religion;
and forget to press this darling Virtue, and of all Accomplishments the most amiable, and most charming, indeed the very Foundation of all Saving Religion;
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A poor spirited Man, we know, is a Coward, but such a poor Spirit could never be design'd by Christ here, whose intent was to enable all his Followers to tread on Serpents and Scorpions,
A poor spirited Man, we know, is a Coward, but such a poor Spirit could never be designed by christ Here, whose intent was to enable all his Followers to tread on Serpents and Scorpions,
As Humility is nothing but a generous contempt of our selves; so this felf-contempt imports, 1. A lively Sense of God's Greatness, Holiness and Goodness.
As Humility is nothing but a generous contempt of our selves; so this felf-contempt imports, 1. A lively Sense of God's Greatness, Holiness and goodness.
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while that Sense lasts, this Humility lasts when that decays, this vanishes. This lively Sense sows the seed of Humility in the Soul, and makes it grow, and advance into fruitfulness;
while that Sense lasts, this Humility lasts when that decays, this Vanishes. This lively Sense Sovus the seed of Humility in the Soul, and makes it grow, and advance into fruitfulness;
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A lively Sense of God's greatness makes Abraham cry out, I have undertaken to speak to the God of Heaven, who am but dust and ashes, Gen. XVIII. 27. A lively Sense of God's holiness makes Job fall down and say, I ahhorr my self in dust and ashes, Job XLII 6. A live Sense of God's goodness compels Jacob to prostrate himself before God,
A lively Sense of God's greatness makes Abraham cry out, I have undertaken to speak to the God of Heaven, who am but dust and Ashes, Gen. XVIII. 27. A lively Sense of God's holiness makes Job fallen down and say, I ahhorr my self in dust and Ashes, Job XLII 6. A live Sense of God's Goodness compels Jacob to prostrate himself before God,
I am not worthy of the least of all the Mercies, and of all the Truth which thou hast shew'd unto thy Servant, Gen. XXXII 10. And though I grant that all this may be said,
I am not worthy of the least of all the mercies, and of all the Truth which thou hast showed unto thy Servant, Gen. XXXII 10. And though I grant that all this may be said,
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but habitual, lowly thoughts, which are constant Guests with the Soul, and whereby the Soul for the most part entertains a very low or small opinion of her self;
but habitual, lowly thoughts, which Are constant Guests with the Soul, and whereby the Soul for the most part entertains a very low or small opinion of her self;
what are they but the Products of his undeserved Charity? Of my self, what am I but a sinner, a Name which must fill me with horrour, when I think of it;
what Are they but the Products of his undeserved Charity? Of my self, what am I but a sinner, a Name which must fill me with horror, when I think of it;
or done any thing which tended to raise her Credit, and Reputation with Men, though it was but by a side-wind, that she sailed to that dangerous Port, she presently chides her self, laments her weakness, cries out against her folly, is angry with her inadvertency,
or done any thing which tended to raise her Credit, and Reputation with Men, though it was but by a side-wind, that she sailed to that dangerous Port, she presently chides her self, laments her weakness, cries out against her folly, is angry with her inadvertency,
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and declares an everlasting War against all such sinister and preposterous Purposes, 2 Cor. XI. 15, 16. 4. From hence flows Humility to Men too, and preferring others in honour before our selves, according to the Command and Character of Humility given, Rom. XII. 10. Surely that Man cannot be truly humble to God, that is not so to Men;
and declares an everlasting War against all such sinister and preposterous Purposes, 2 Cor. XI. 15, 16. 4. From hence flows Humility to Men too, and preferring Others in honour before our selves, according to the Command and Character of Humility given, Rom. XII. 10. Surely that Man cannot be truly humble to God, that is not so to Men;
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than the offences of other Men, partly the secret Gifts, and latent Vertues, that may be for ought he knows in another Man. Upon this Account, the humble Person is to think of others better than of himself,
than the offences of other Men, partly the secret Gifts, and latent Virtues, that may be for ought he knows in Another Man. Upon this Account, the humble Person is to think of Others better than of himself,
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The humble Man gives his back to the smiter, and when he suffers, he threatens not only from a sense of the Demerit of his sins, which he knows have deserv'd worse Usages;
The humble Man gives his back to the smiter, and when he suffers, he threatens not only from a sense of the Demerit of his Sins, which he knows have deserved Worse Usages;
and let the Commands of the Gospel, be never so contrary to the interest of Flesh and Blood, where Humility reigns, there none of those Commands will be grievous, 1 John V. 3. This as near as I can guess, is the true Idea of Christian Humility commanded in the Text;
and let the Commands of the Gospel, be never so contrary to the Interest of Flesh and Blood, where Humility reigns, there none of those Commands will be grievous, 1 John V. 3. This as near as I can guess, is the true Idea of Christian Humility commanded in the Text;
for though it be no formal Command, yet a Blessing being entailed upon the Vertue, which Blessing is not to be had without the qualification, it must be Tantamount to a Command.
for though it be no formal Command, yet a Blessing being entailed upon the Virtue, which Blessing is not to be had without the qualification, it must be Tantamount to a Command.
2. Poor, because he is always in want, always in want of God's grace and goodness to guide him, to lead him, to conduct him, to strengthen him, to keep him, to preserve him.
2. Poor, Because he is always in want, always in want of God's grace and Goodness to guide him, to led him, to conduct him, to strengthen him, to keep him, to preserve him.
1. Because Humility must take up its chief Residence in his Spirit, and inward Man. Outward prostrations, humiliations, cringings, bowings, raggs, a sordid habit, sackcloath;
1. Because Humility must take up its chief Residence in his Spirit, and inward Man. Outward prostrations, humiliations, cringings, bowings, rags, a sordid habit, Sackcloth;
and the Garment of Camel's-hair without, will soon be seen thorough. And therefore the young Man in Cassian for all his frequent aggravations of his sins,
and the Garment of Camel's-hair without, will soon be seen through. And Therefore the young Man in Cassian for all his frequent aggravations of his Sins,
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and wonderfull semblances of an humble mind, discover'd his Hypocrisie, when he could not endure a reproof from Serapion. Lucian makes himself very merry with a Cynick, a Man who pretended to more than ordinary Humility and Austerity of life;
and wonderful semblances of an humble mind, discovered his Hypocrisy, when he could not endure a reproof from Serapion. Lucian makes himself very merry with a Cynic, a Man who pretended to more than ordinary Humility and Austerity of life;
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and whatever indiscretion might be in such Speeches, the humble Sense of their own vileness within made them rational and elegant. 2. Poverty in Spirit;
and whatever indiscretion might be in such Speeches, the humble Sense of their own vileness within made them rational and elegant. 2. Poverty in Spirit;
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throws down the high Conceits the man did formerly harbour in his mind, and suggests to the Soul, arguments to baffle and resist the Reasons of Flesh and Blood, and of the World;
throws down the high Conceits the man did formerly harbour in his mind, and suggests to the Soul, Arguments to baffle and resist the Reasons of Flesh and Blood, and of the World;
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What? will you be a Fool? will you be laught at by your Neighbours? what? put up such affronts, which no Flesh is able to endure? what? shew your self tame under such an Aspersion? what will Men say of you? But the Spirit of God teaches the Soul,
What? will you be a Fool? will you be laughed At by your Neighbours? what? put up such affronts, which no Flesh is able to endure? what? show your self tame under such an Aspersion? what will Men say of you? But the Spirit of God Teaches the Soul,
and communicate strength and life, and power to them more or less, according to the improvement of the Stock committed to their Trust. This is the Kingdom of Grace,
and communicate strength and life, and power to them more or less, according to the improvement of the Stock committed to their Trust. This is the Kingdom of Grace,
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This is the Kingdom of Glory, and in this Sense we find the Phrases used, Matth. VII. 21. Matth. XIII. 43. Matth. XIX. 23. In both Senses, the Kingdom of Heaven belongs to the Poor in Spirit, or to the Humble.
This is the Kingdom of Glory, and in this Sense we find the Phrases used, Matthew VII. 21. Matthew XIII. 43. Matthew XIX. 23. In both Senses, the Kingdom of Heaven belongs to the Poor in Spirit, or to the Humble.
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I. The Kingdom of Grace, and this you cannot doubt of, if you reflect upon the signal Favours, God on this side Heaven confers on the Soul that's truly humble.
I. The Kingdom of Grace, and this you cannot doubt of, if you reflect upon the signal Favours, God on this side Heaven confers on the Soul that's truly humble.
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To the humble he gives Grace, saith St. Peter, 1 Pet. V. 5. Nay, more Grace as St. James notes, Ch. IV. 6. according as this Humility takes deeper root,
To the humble he gives Grace, Says Saint Peter, 1 Pet. V. 5. Nay, more Grace as Saint James notes, Christ IV. 6. according as this Humility Takes Deeper root,
then peaceable, gentle, and easie to be entreated, without partiality, without hypocrisie, full of good works, James III. 17. I thank thee, O Father, that thou hast reveal'd these things unto Babes, saith our Saviour, Matth. XI. 25. These Babes are the humble, the poor in Spirit:
then peaceable, gentle, and easy to be entreated, without partiality, without hypocrisy, full of good works, James III. 17. I thank thee, Oh Father, that thou hast revealed these things unto Babes, Says our Saviour, Matthew XI. 25. These Babes Are the humble, the poor in Spirit:
It must needs be so, for it's the lowly in heart that are promised Rest for their Souls, Matth. XI. 29. Such get strength against their Corruptions, Temptations, Lusts, and sinfull Inclinations;
It must needs be so, for it's the lowly in heart that Are promised Rest for their Souls, Matthew XI. 29. Such get strength against their Corruptions, Temptations, Lustiest, and sinful Inclinations;
have not you baffled and scorn'd the strongest assaults of the Devil, and torn the snares and grins that were laid for you, with as great ease as Sampson did his Bonds? Have not your hearts been ready to leap within you,
have not you baffled and scorned the Strongest assaults of the devil, and torn the snares and grins that were laid for you, with as great ease as Sampson did his Bonds? Have not your hearts been ready to leap within you,
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1. Theirs by purchase, and therefore call'd the purchased Possession, Eph. I. 19. Purchas'd, by whom? Even by Christ Jesus, the great Shepherd of the Sheep, who laid down his life for them,
1. Theirs by purchase, and Therefore called the purchased Possession, Ephesians I. 19. Purchased, by whom? Even by christ jesus, the great Shepherd of the Sheep, who laid down his life for them,
He did it, and wonderfull was the Enterprise; nothing was ever attempted like it. He died, and purchas'd this Kingdom of Glory for the humble; his purchase makes it theirs.
He did it, and wonderful was the Enterprise; nothing was ever attempted like it. He died, and purchased this Kingdom of Glory for the humble; his purchase makes it theirs.
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There he actually enjoys the Kingdom of Glory, which he keeps for the humble. He is the great Trustee, that secures and manages that vast Estate for their Use:
There he actually enjoys the Kingdom of Glory, which he keeps for the humble. He is the great Trustee, that secures and manages that vast Estate for their Use:
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So that it may ju••ly be call'd theirs, because of the forerunner Jesus, who is enter'd into Heaven, being made a Priest for ever after the order of Melchisedeck,
So that it may ju••ly be called theirs, Because of the forerunner jesus, who is entered into Heaven, being made a Priest for ever After the order of Melchisedeck,
when they come in the Unity of the Faith unto a perfect Man in Christ Jesus, to the measure of the Stature of the fulness of Christ, Eph. IV. 13. 3. Theirs by promise;
when they come in the Unity of the Faith unto a perfect Man in christ jesus, to the measure of the Stature of the fullness of christ, Ephesians IV. 13. 3. Theirs by promise;
yet some resemblance there is in that, God a most bountifull Master, is willing to give earnest to the humble Soul, to assure her, that this Kingdom of Glory shall be hers.
yet Some resemblance there is in that, God a most bountiful Master, is willing to give earnest to the humble Soul, to assure her, that this Kingdom of Glory shall be hers.
The Isle of Cyprus, was anciently call'd Macaria, because of the mighty affluence, and abundance of all good things, that wer to be had there, which was the cause,
The Isle of Cyprus, was anciently called Macaria, Because of the mighty affluence, and abundance of all good things, that were to be had there, which was the cause,
But what is all this to the Kingdom of Heaven, to the Kingdom of Grace and Glory? Where all things that can make a Man truly, and eternally happy, do concur;
But what is all this to the Kingdom of Heaven, to the Kingdom of Grace and Glory? Where all things that can make a Man truly, and eternally happy, do concur;
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1. Blessed in himself: 2. Blessed in the sight of God: 3. Blessed in the Eyes of all good Men: 4. blessed in the midst of all his outward Miseries: 5. Blessed in the opinion of all Reprobates: 6. Blessed,
1. Blessed in himself: 2. Blessed in the sighed of God: 3. Blessed in the Eyes of all good Men: 4. blessed in the midst of all his outward Misery's: 5. Blessed in the opinion of all Reprobates: 6. Blessed,
He sees his heart, sees the lovely, the amiable, the charming Vertue, he is most enamour'd withal, a Vertue very agreeable to his Divine Nature, a Vertue which very much resembles the Great God, who dwells on high;
He sees his heart, sees the lovely, the amiable, the charming Virtue, he is most enamoured withal, a Virtue very agreeable to his Divine Nature, a Virtue which very much resembles the Great God, who dwells on high;
A good Man that beholds Humility shining in his Neighbour, and finds that this Grace hath taken deep root in his heart, that he hath very low thoughts of himself, that he is willing to submit to Persons wiser and abler in things ambiguous and doubtfull, that he thinks more kindly,
A good Man that beholds Humility shining in his Neighbour, and finds that this Grace hath taken deep root in his heart, that he hath very low thoughts of himself, that he is willing to submit to Persons Wiser and abler in things ambiguous and doubtful, that he thinks more kindly,
while this Humility reigns in his Soul, God's Spirit hovers over him, the Almighty carresses him, Angels visit and attend him, his Conscience justifies him,
while this Humility reigns in his Soul, God's Spirit hovers over him, the Almighty carresses him, Angels visit and attend him, his Conscience Justifies him,
and they that once look'd upon his Humility, as baseness of Spirit, will then be forced to acknowledge, that such a Man chose the better part, understood himself,
and they that once looked upon his Humility, as baseness of Spirit, will then be forced to acknowledge, that such a Man chosen the better part, understood himself,
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The World calls an Heir to a great Estate, or Honour, or Dignity a happy Man. And must not then the humble Man be happy and blessed, that is Heir to the Crown immarcescible, Heir to all the vast Territories of Heaven, Heir of all the Land of Canaan, Heir to all the huge Tract above, that flows with Milk and Honey? Nothing can make a Man so happy,
The World calls an Heir to a great Estate, or Honour, or Dignity a happy Man. And must not then the humble Man be happy and blessed, that is Heir to the Crown immarcescible, Heir to all the vast Territories of Heaven, Heir of all the Land of Canaan, Heir to all the huge Tract above, that flows with Milk and Honey? Nothing can make a Man so happy,
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and to participate of his Felicity, and not be happy? This blessedness the Kingdom of Heaven gives the humble Man. He hath a right to the Tree of life;
and to participate of his Felicity, and not be happy? This blessedness the Kingdom of Heaven gives the humble Man. He hath a right to the Tree of life;
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Is it not fit, we should examine whether we are possess'd of this spiritual Treasure or not? Though the words of the Text be express'd in the Affirmative,
Is it not fit, we should examine whither we Are possessed of this spiritual Treasure or not? Though the words of the Text be expressed in the Affirmative,
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and self-conceited, and strangers to Christian Humility, and that they shall find all nought within, if once they examine things, and bring them to the Touch-stone;
and self-conceited, and Strangers to Christian Humility, and that they shall find all nought within, if once they examine things, and bring them to the Touchstone;
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But this Hypocrisie may soon be discover'd by the Characters before laid down, I mean the Characters of that truly humble Spirit, which is in the sight of God of great Price.
But this Hypocrisy may soon be discovered by the Characters before laid down, I mean the Characters of that truly humble Spirit, which is in the sighed of God of great Price.
But then, as I said, in the preceeding Discourse, the Heart, the Mind, the Soul, the Spirit, is the Place where Humility must first display its Beauty and Glory.
But then, as I said, in the preceding Discourse, the Heart, the Mind, the Soul, the Spirit, is the Place where Humility must First display its Beauty and Glory.
in a word, a very low opinion of your selves wrought up by frequent Meditation into a habit, that's it which will make you truly humble to God, and Man:
in a word, a very low opinion of your selves wrought up by frequent Meditation into a habit, that's it which will make you truly humble to God, and Man:
and modestly, and keep you from imitating the Fashions of the World; that will make you modest and moderate, and discreet in your Speeches, Answers, and Discourses.
and modestly, and keep you from imitating the Fashions of the World; that will make you modest and moderate, and discreet in your Speeches, Answers, and Discourses.
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even because theirs is the Kingdom of Heaven; as if our Saviour had said: These poor in Spirit may be outwardly rich, or outwardly poor, but neither the one,
even Because theirs is the Kingdom of Heaven; as if our Saviour had said: These poor in Spirit may be outwardly rich, or outwardly poor, but neither the one,
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so fearless they are, that the Gates of this Kingdom stand open Day and Night. It is durable beyond Rocks and Marble, for it is incorruptible, and fades not away.
so fearless they Are, that the Gates of this Kingdom stand open Day and Night. It is durable beyond Rocks and Marble, for it is incorruptible, and fades not away.
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1. There is a natural Sorrow, or mourning for the Loss of Parents, or Children, or other Relatives, or Friends, or Goods, or Necessaries, or outward Accommodations.
1. There is a natural Sorrow, or mourning for the Loss of Parents, or Children, or other Relatives, or Friends, or Goods, or Necessaries, or outward Accommodations.
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and I need not tell you, that this is incapable of making a Man blessed. And of this Nature is sorrow or mourning, because we cannot accomplish our wicked Design,
and I need not tell you, that this is incapable of making a Man blessed. And of this Nature is sorrow or mourning, Because we cannot accomplish our wicked Design,
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Such a mourner was David, whom Sin and a due Sense of it, made even roar by reason of the disquietness of his heart, Psal. XXXVIII. 8. Such a mourner was Peter, who after the denial of his Master went out, and wept bitterly, Matth. XXVI. 75. Such a mourner was Mary Magdalen, or whoever the Woman was, that wash'd our Saviour's Feet with her Tears, Luke VII. 38. The mourners, that are said to be blessed here, are Persons that deny themselves, mourn not for such things as the World mourns for,
Such a mourner was David, whom since and a due Sense of it, made even roar by reason of the disquietness of his heart, Psalm XXXVIII. 8. Such a mourner was Peter, who After the denial of his Master went out, and wept bitterly, Matthew XXVI. 75. Such a mourner was Mary Magdalen, or whoever the Woman was, that washed our Saviour's Feet with her Tears, Lycia VII. 38. The mourners, that Are said to be blessed Here, Are Persons that deny themselves, mourn not for such things as the World mourns for,
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and offer a kind of violence to himself, and that makes it a pleasing Sacrifice, and he mourns happily, that takes on, because he is sensible how evil a thing,
and offer a kind of violence to himself, and that makes it a pleasing Sacrifice, and he mourns happily, that Takes on, Because he is sensible how evil a thing,
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as it is said, Jer. II. 19. Repentance cannot but make a Man happy, and the Nature of it is said to consist in this, in looking at that Jesus, that Saviour, that Redeemer whom we have pierc'd by our Sins,
as it is said, Jer. II 19. Repentance cannot but make a Man happy, and the Nature of it is said to consist in this, in looking At that jesus, that Saviour, that Redeemer whom we have pierced by our Sins,
and whose Love and Blood we have affronted, and to mourn, as one that mourns for his only Son, Zachar. XII. 10. 2. Such as mourn for other Men's sins, whether publick or private;
and whose Love and Blood we have affronted, and to mourn, as one that mourns for his only Son, Zachar XII. 10. 2. Such as mourn for other Men's Sins, whither public or private;
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Rivers of Tears ran down his Eyes, because other Men did not keep God's Laws, Psal. CXIX. 136. Such a mourner was Jeremiah, whom we hear wishing, Jer. IX. 1, 2. O that my head were Water,
rivers of Tears ran down his Eyes, Because other Men did not keep God's Laws, Psalm CXIX. 136. Such a mourner was Jeremiah, whom we hear wishing, Jer. IX. 1, 2. Oh that my head were Water,
for having given the incestuous Person too much incouragement to come into their Congregations, a sorrow upon which St. Paul makes this remark, 2 Cor. VII II. What carefulness hath it wrought in you,
for having given the incestuous Person too much encouragement to come into their Congregations, a sorrow upon which Saint Paul makes this remark, 2 Cor. VII II What carefulness hath it wrought in you,
that which makes us so, is mourning for the loss or absence of God's spiritual Blessings, such as being deprived of the use of God's publick Ordinances, a remarkable instance where of we have in David, when forced during Saul 's persecution, to wander in Deserts and Wildernesses, among Heathens and Infidels, where he had no opportunity of visiting the House of God,
that which makes us so, is mourning for the loss or absence of God's spiritual Blessings, such as being deprived of the use of God's public Ordinances, a remarkable instance where of we have in David, when forced during Saul is persecution, to wander in Deserts and Wildernesses, among heathens and Infidels, where he had no opportunity of visiting the House of God,
and participating of the Prayers and Praises of God's People a lively Description of which mourning he gives us, Psal. XLII. 3, 4. My tears have been my meat day and night,
and participating of the Prayers and Praises of God's People a lively Description of which mourning he gives us, Psalm XLII. 3, 4. My tears have been my meat day and night,
And of this nature is the mourning of many pious Christians, who have sometime felt great peace, great joy, great satisfaction in the practice of Religion,
And of this nature is the mourning of many pious Christians, who have sometime felt great peace, great joy, great satisfaction in the practice of Religion,
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but find the light of God's countenance withdrawn, terrour dwells in their minds, and horrour fills their Souls, they find not that chearfulness, that fervour that alacrity in God's service which once they felt, and for this they mourn; blessed are these mourners.
but find the Light of God's countenance withdrawn, terror dwells in their minds, and horror fills their Souls, they find not that cheerfulness, that fervour that alacrity in God's service which once they felt, and for this they mourn; blessed Are these mourners.
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but as it was with the seven Nations, after that their Empire was destroyed, some of the Enemies here and there remain'd to exercise the Courage of the Israelites; so in good Men,
but as it was with the seven nations, After that their Empire was destroyed, Some of the Enemies Here and there remained to exercise the Courage of the Israelites; so in good Men,
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they strive, they labour, they watch, they pray, that their Pride, their desire of vain-glory, their passion, their hastiness of Spirit, their pusillanimity and cowardice in speaking for God, their timorousness in reproving their Neighbours, their mistrust of God's mercy, their love and affection to the World, &c. may be gone, that God would arise,
they strive, they labour, they watch, they pray, that their Pride, their desire of vainglory, their passion, their hastiness of Spirit, their pusillanimity and cowardice in speaking for God, their timorousness in reproving their Neighbours, their mistrust of God's mercy, their love and affection to the World, etc. may be gone, that God would arise,
and that these Enemies may be scatter'd, they use means, they enquire what they must do to mortify these unruly desires, they deny themselves, they fast, they are angry with these Corruptions,
and that these Enemies may be scattered, they use means, they inquire what they must do to mortify these unruly Desires, they deny themselves, they fast, they Are angry with these Corruptions,
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where they must see their God dishonoured, his Name profaned, his Creatures abused, his Ordinances derided, his Providences disregarded, his Precepts slighted, his Promises undervalued, his Threatnings scorned,
where they must see their God dishonoured, his Name profaned, his Creatures abused, his Ordinances derided, his Providences disregarded, his Precepts slighted, his Promises undervalved, his Threatenings scorned,
This draws from them David 's complaint, Wo is me, that I must dwell in Mesech, and have my habitation in the Tents of Kedar, Ps. CXX. 5. Indeed such mourners are but few, most Men being desirous to enjoy the World, as long as they can;
This draws from them David is complaint, Woe is me, that I must dwell in Mesech, and have my habitation in the Tents of Kedar, Ps. CXX. 5. Indeed such mourners Are but few, most Men being desirous to enjoy the World, as long as they can;
and long to be gone, long to be dissolved and to be with Christ, and to be cloath'd upon with their House from Heaven, long to join the Quire of Angels, long to be freed from this Earthly Tabernacle,
and long to be gone, long to be dissolved and to be with christ, and to be clothed upon with their House from Heaven, long to join the Choir of Angels, long to be freed from this Earthly Tabernacle,
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if they sulfer for the Gospel's sake, upon the Account of Righteousness, and a good Conscience, in this case their mourning under their Temporal losses may intitle them to blessedness, provided that their mourning be mingled with faith and hope, and a holy self-resignation;
if they sulfer for the Gospel's sake, upon the Account of Righteousness, and a good Conscience, in this case their mourning under their Temporal losses may entitle them to blessedness, provided that their mourning be mingled with faith and hope, and a holy Self-resignation;
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Sorrow, barely for Temporal losses, and for being deprived of the satisfactions of the flesh, cannot be reconciled to that Spiritual life the Gospel presses;
Sorrow, barely for Temporal losses, and for being deprived of the satisfactions of the Flesh, cannot be reconciled to that Spiritual life the Gospel presses;
as it stands alone, it comes under the notion of sorrow of the World, and that we are told works death, 2 Cor. VII. 10. And consequently happiness cannot be the fruit or effect of it.
as it Stands alone, it comes under the notion of sorrow of the World, and that we Are told works death, 2 Cor. VII. 10. And consequently happiness cannot be the fruit or Effect of it.
so that when it is said here, blessed are they that mourn, the meaning is, blessed are they that do so as they have occasion to reflect either upon the Spiritual Evils which are present,
so that when it is said Here, blessed Are they that mourn, the meaning is, blessed Are they that do so as they have occasion to reflect either upon the Spiritual Evils which Are present,
but this mourning must be in order to a greater end, even to establish our Souls in the love of God, to strengthen our graces, to corroborate our repentance,
but this mourning must be in order to a greater end, even to establish our Souls in the love of God, to strengthen our graces, to corroborate our Repentance,
and aversion from sin, and to purifie our outward and inward Man more and more, and therefore it is emphatically call'd, sorrowing to Repentance, 2 Cor. VII. 9. Nor,
and aversion from since, and to purify our outward and inward Man more and more, and Therefore it is emphatically called, sorrowing to Repentance, 2 Cor. VII. 9. Nor,
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than upon the pious Couple, Zacharias and Elizabeth. Besides, all men's Constitutions are not alike, some being of that tender Complexion, that the least touch or sense of things makes them weep;
than upon the pious Couple, Zacharias and Elizabeth. Beside, all men's Constitutions Are not alike, Some being of that tender Complexion, that the least touch or sense of things makes them weep;
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when they come to die, would fain be of that Number? Nay, what's the reason that in your Creed you believe a Communion of Saints? Is it not in this Creed, that you profess the greatest Blessings, that were ever bestow'd upon the Children of Men? And if the Communion of Saints be one, must it not be a most blessed thing to be a Saint,
when they come to die, would fain be of that Number? Nay, what's the reason that in your Creed you believe a Communion of Saints? Is it not in this Creed, that you profess the greatest Blessings, that were ever bestowed upon the Children of Men? And if the Communion of Saints be one, must it not be a most blessed thing to be a Saint,
or for the sins of the Nation, or of the whole Christian World, is thereby made conformable to the Son of God, of whom we read, that he drew near the City and wept over it,
or for the Sins of the nation, or of the Whole Christian World, is thereby made conformable to the Son of God, of whom we read, that he drew near the city and wept over it,
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and is it not more magnificent to be like the Son of God? If he were blessed in this mourning, certainly he that imitates him in that sort of mourning must be so,
and is it not more magnificent to be like the Son of God? If he were blessed in this mourning, Certainly he that imitates him in that sort of mourning must be so,
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My Grace, saith God, is sufficient for thee, 2 Cor. XII. 9. that is, though I do not think fit to deliver thee as yet, there shall be sufficient Grace given to support thee under the Temptation; Or,
My Grace, Says God, is sufficient for thee, 2 Cor. XII. 9. that is, though I do not think fit to deliver thee as yet, there shall be sufficient Grace given to support thee under the Temptation; Or,
2. They shall be enlightned in the midst of their mourning, and they shall see the wise and holy Designs of God, who suffers them to mourn, which sight shall cause a serenity and calmness in their minds;
2. They shall be enlightened in the midst of their mourning, and they shall see the wise and holy Designs of God, who suffers them to mourn, which sighed shall cause a serenity and calmness in their minds;
as it was in Hezekiah 's case, Isa. XXXVIII. 2, 3. and following Verses: Or, 4. His word shall comfort them, either publickly preach'd, or read in private:
as it was in Hezekiah is case, Isaiah XXXVIII. 2, 3. and following Verses: Or, 4. His word shall Comfort them, either publicly preached, or read in private:
To this purpose Isaiah, Chap. XXXV. 10. The ransom'd of the Lord shall return, and come to Zion with songs, and everlasting joys upon their heads, they shall obtain joy and gladness,
To this purpose Isaiah, Chap. XXXV. 10. The ransomed of the Lord shall return, and come to Zion with songs, and everlasting Joys upon their Heads, they shall obtain joy and gladness,
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They shall have beauty for ashes, the oyl of joy for mourning, and the garment of praise for the spirit of heaviness, Isa. LXI. 3. When such mourners leave this World;
They shall have beauty for Ashes, the oil of joy for mourning, and the garment of praise for the Spirit of heaviness, Isaiah LXI. 3. When such mourners leave this World;
you have mourn'd for such a sin, but how? Is the sin gone? is it vanish'd? is it dead? is it mortified? is it likely to die upon this mourning? do you act like Men that are resolv'd to subdue,
you have mourned for such a since, but how? Is the since gone? is it vanished? is it dead? is it mortified? is it likely to die upon this mourning? do you act like Men that Are resolved to subdue,
The secret sins of the Soul, such as pride, passion, vanity of mind, love of the World, backwardness to self-denial, irresoluteness, impatience, peevishness, &c. and such are not easily taken notice of without a diligent search, are not so soon beaten down, as gross outward sins;
The secret Sins of the Soul, such as pride, passion, vanity of mind, love of the World, backwardness to self-denial, irresoluteness, impatience, peevishness, etc. and such Are not Easily taken notice of without a diligent search, Are not so soon beaten down, as gross outward Sins;
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Doth your mourning put you in a striving, or wrestling condition? do you swim against the stream? do you cut the hair as soon as it grows again? do you give the sin no quarter,
Does your mourning put you in a striving, or wrestling condition? do you swim against the stream? do you Cut the hair as soon as it grows again? do you give the since no quarter,
when you see it appear again? do you allow the dangerous Guest no harbour? do you hugg it, embrace it, caress it no more? If your mourning produces not such effects as these, it's nought,
when you see it appear again? do you allow the dangerous Guest no harbour? do you hug it, embrace it, caress it no more? If your mourning produces not such effects as these, it's nought,
if it doth not make you watchfull against Temptations, if it doth not make you cry out with the Apostle, Who shall deliver me from the body of this death!
if it does not make you watchful against Temptations, if it does not make you cry out with the Apostle, Who shall deliver me from the body of this death!
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if you have wronged any Man, you will make him restitution or satisfaction: It will moderate your sorrow for losses Temporal, prevent needless sorrows;
if you have wronged any Man, you will make him restitution or satisfaction: It will moderate your sorrow for losses Temporal, prevent needless sorrows;
By carnal Mirth I do not mean a natural Joy or Complectional, which is a modest, well-composed, rejoycing in the Blessings God bestows upon us, and our Neighbours;
By carnal Mirth I do not mean a natural Joy or Complectional, which is a modest, well-composed, rejoicing in the Blessings God bestows upon us, and our Neighbours;
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such as rejoycing in iniquity, laughing at our Neighbour's infirmities, being glad at the misfortunes of our fellow Christians, making a mock of offending God, taking pleasure in the follies and extravagancies of others;
such as rejoicing in iniquity, laughing At our Neighbour's infirmities, being glad At the misfortunes of our fellow Christians, making a mock of offending God, taking pleasure in the follies and extravagancies of Others;
such Mirth makes a David weep, and what good Man can forbear mourning, that beholds Men making sport with Fire-brands? The mourners at this are infinitely happier than such Players;
such Mirth makes a David weep, and what good Man can forbear mourning, that beholds Men making sport with Firebrands? The mourners At this Are infinitely Happier than such Players;
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and to bring that black and dismal Cloud upon you, which fell upon and crusht the jolly Man in the Gospel, that cloathed himself in Purple, and far'd deliciously every Day.
and to bring that black and dismal Cloud upon you, which fell upon and crushed the jolly Man in the Gospel, that clothed himself in Purple, and fared deliciously every Day.
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They are the mourners I am to comfort, and therefore step forth ye mourners of Sion; you that either mourn for your own sins or for the sins of the Nation,
They Are the mourners I am to Comfort, and Therefore step forth you mourners of Sion; you that either mourn for your own Sins or for the Sins of the nation,
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Look back and reflect what Comforts you have felt formerly, what Joys in the midst of Tears, what refreshments in your Sorrows, what Gales of Peace, what Characters of God's Goodness, what Marks of his Favour:
Look back and reflect what Comforts you have felt formerly, what Joys in the midst of Tears, what refreshments in your Sorrows, what Gales of Peace, what Characters of God's goodness, what Marks of his Favour:
so your mourning produces the Fruits of Righteousness; for Tribulation works patience, and Patience experience, and Experience hope, and Hope makes not ashamed. But this is not all:
so your mourning produces the Fruits of Righteousness; for Tribulation works patience, and Patience experience, and Experience hope, and Hope makes not ashamed. But this is not all:
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and when you shall put off this Body of Flesh and Sin, for the Joy that will crown your Temples, you'll forget all the former anguish you labour'd under;
and when you shall put off this Body of Flesh and since, for the Joy that will crown your Temples, You'll forget all the former anguish you laboured under;
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there, where-ever you cast your Eye, you'll behold nothing but Comfort, Comfort in the Spirits of Men made perfect, Comfort in the general Assembly of the first born, which are written in Heaven, Comfort in the innumerable Company of Angels, Comfort in the Hallelujah's of Cherubin,
there, wherever you cast your Eye, You'll behold nothing but Comfort, Comfort in the Spirits of Men made perfect, Comfort in the general Assembly of the First born, which Are written in Heaven, Comfort in the innumerable Company of Angels, Comfort in the Hallelujah's of Cherubin,
and Seraphin, Comfort above you, Comfort within you, Comfort round about you. There your Heart will break no more, there your Understandings will be clouded no more;
and Seraphin, Comfort above you, Comfort within you, Comfort round about you. There your Heart will break no more, there your Understandings will be clouded no more;
and as one hour changed Joseph 's Fetters into a Chain of Gold, his Rags into shining Robes, his Stocks into a Chariot, his Prison into a Palace, his Water into Wine;
and as one hour changed Joseph is Fetters into a Chain of Gold, his Rags into shining Robes, his Stocks into a Chariot, his Prison into a Palace, his Water into Wine;
so in that moment, that your Souls shall enter into the Regions of endless Comfort, your mourning will be changed into dancing, your tears into laughter, your sackcloth into silks, your ashes into garlands, your thorns into lawrels, your fasts into festivals,
so in that moment, that your Souls shall enter into the Regions of endless Comfort, your mourning will be changed into dancing, your tears into laughter, your Sackcloth into silks, your Ashes into garlands, your thorns into laurels, your fasts into festivals,
THIS Blessedness, or Beatitude in some Latin Copies of the New Testament is the second, but in the Original, and in the Syriack and Arabick Versions it is the third;
THIS Blessedness, or Beatitude in Some Latin Copies of the New Testament is the second, but in the Original, and in the Syriac and Arabic Versions it is the third;
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like the Nature of that God from whom it flows, receives no changes. In the explication of the Text, we are to consider, as in the preceding Sentences. I.
like the Nature of that God from whom it flows, receives no changes. In the explication of the Text, we Are to Consider, as in the preceding Sentences. I.
and in the presence of an Omnipotent God, and that is the anger or indignation spoken of, 2 Cor. VII. 11. partly with others when they do notoriously affront the Divine Majesty,
and in the presence of an Omnipotent God, and that is the anger or Indignation spoken of, 2 Cor. VII. 11. partly with Others when they do notoriously affront the Divine Majesty,
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tho' the Pattern of Meekness, yet could not behold the profanation of the Temple without anger, John II. 15, 17. and St. Paul, and Barnabas, though Preachers of this Christian Meekness,
though the Pattern of Meekness, yet could not behold the profanation of the Temple without anger, John II 15, 17. and Saint Paul, and Barnabas, though Preachers of this Christian Meekness,
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There are indeed some extraordinary occasions which require a present indignation, as it was in the case of Zimri, and Cozbi, when Phineas executed Judgment, Numb. XXV. 7. but ordinarily the rougher remedy is not to take place, till the softer medicine be refused and scorn'd, Matth. XVIII. 15. And from hence,
There Are indeed Some extraordinary occasions which require a present Indignation, as it was in the case of Zimri, and Cozbi, when Phinehas executed Judgement, Numb. XXV. 7. but ordinarily the rougher remedy is not to take place, till the Softer medicine be refused and scorned, Matthew XVIII. 15. And from hence,
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and to behave himself with Calmness, Gentleness, and great Modesty and Moderation in his Speeches and Answers, in his Actions and Transactions with his Neighbours.
and to behave himself with Calmness, Gentleness, and great Modesty and Moderation in his Speeches and Answers, in his Actions and Transactions with his Neighbours.
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2. By our calm and soft Speeches and Answers to endeavour to break, and asswage the Rage and Anger of our incensed and offended Neighbours, according to Solomon 's rule, Prov. XV. 1. A soft answer turns away, or ought to turn away Wrath.
2. By our Cam and soft Speeches and Answers to endeavour to break, and assuage the Rage and Anger of our incensed and offended Neighbours, according to Solomon is Rule, Curae XV. 1. A soft answer turns away, or ought to turn away Wrath.
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or reviling for reviling, for so we read, 1 Pet. III. 8, 9. Love as Brethren, be pitifull, be courteous, not rendring evil for evil, nor railing for railing.
or reviling for reviling, for so we read, 1 Pet. III. 8, 9. Love as Brothers, be pitiful, be courteous, not rendering evil for evil, nor railing for railing.
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4. Even to rejoyce in this calm bearing and enduring of injuries, according to the Precept we have, 1 Pet. IV. 13, 14. which imports, Rejoycing in such cases, in as much, as we are partakers of Christ's sufferings:
4. Even to rejoice in this Cam bearing and enduring of injuries, according to the Precept we have, 1 Pet. IV. 13, 14. which imports, Rejoicing in such cases, in as much, as we Are partakers of Christ's sufferings:
for so Christ suffered Reproaches, Threatnings, Calumnies, Injuries, &c. and committed himself to him that judges righteously, 1 Pet. II. 23. 5. By acts of Meekness to endeavour to overcome our enraged and ill-natured Neighbours, according to the rule, Rom. XII. 20, 21. If thine Enemy hunger, feed him;
for so christ suffered Reproaches, Threatenings, Calumnies, Injuries, etc. and committed himself to him that judges righteously, 1 Pet. II 23. 5. By acts of Meekness to endeavour to overcome our enraged and ill-natured Neighbours, according to the Rule, Rom. XII. 20, 21. If thine Enemy hunger, feed him;
These are the degrees of which I shall have occasion to speak more particularly, when I come to explain v. 22. In the mean while, give me leave to tell you, that he that arrives to one of these degrees, must not rest there,
These Are the Degrees of which I shall have occasion to speak more particularly, when I come to explain v. 22. In the mean while, give me leave to tell you, that he that arrives to one of these Degrees, must not rest there,
1. This Vertue renders us acceptable to God and Man. How acceptable it makes us to God, St. Peter shews, 1 Pet. III. 4. where we read, that a meek and quiet Spirit is in the Sight of God of great price.
1. This Virtue renders us acceptable to God and Man. How acceptable it makes us to God, Saint Peter shows, 1 Pet. III. 4. where we read, that a meek and quiet Spirit is in the Sighed of God of great price.
Meekness exalts the Soul, and hath such charms about it, as make a glorious God look with a very favourable Eye upon the person adorn'd with this wedding Garment.
Meekness exalts the Soul, and hath such charms about it, as make a glorious God look with a very favourable Eye upon the person adorned with this wedding Garment.
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Brutish and sensual Men esteem nothing that serves to aggrandize the Soul, and indeed their Verdict is so inconsiderable, that it is not worth regarding.
Brutish and sensual Men esteem nothing that serves to aggrandise the Soul, and indeed their Verdict is so inconsiderable, that it is not worth regarding.
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But Men of Sense, and Reason, and Understanding cannot but value the Person in whom this Meekness shines, it being an argument of the noblest Conquest, greater certainly than Pompey or Caesar could boast of.
But Men of Sense, and Reason, and Understanding cannot but valve the Person in whom this Meekness shines, it being an argument of the Noblest Conquest, greater Certainly than Pompey or Caesar could boast of.
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Esau, though a profane Person, could not but admire it in his Brother Jacob, Gen. XXXIII. 4. And if the great Saviour of the World, was justly counted blessed,
Esau, though a profane Person, could not but admire it in his Brother Jacob, Gen. XXXIII. 4. And if the great Saviour of the World, was justly counted blessed,
was unfit for the Illapses of God's Spirit, while he was in a Passion, and therefore a Minstrell was brought to play before him, to compose his Thoughts, to allay the Storms his Soul was in,
was unfit for the Illapses of God's Spirit, while he was in a Passion, and Therefore a Minstrel was brought to play before him, to compose his Thoughts, to allay the Storms his Soul was in,
This is no new Divinity, but as old as David 's time, for thus he saith, Psal. XXV. 9. The meek will he guide in judgment, the meek will he teach his ways.
This is no new Divinity, but as old as David is time, for thus he Says, Psalm XXV. 9. The meek will he guide in judgement, the meek will he teach his ways.
And this even some Heathen Philosophers have been sensible of, and with them agrees the Author of the Wisdom of Solomon, ch. I. 4. Turbulent Passions keep out this Spirit of God.
And this even Some Heathen Philosophers have been sensible of, and with them agrees the Author of the Wisdom of Solomon, changed. I. 4. Turbulent Passion keep out this Spirit of God.
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and teaches her the mysteries of Godliness, displays to her the glories of the Gospel, represents to her the designs of God's Providences, given her a lively sight of God's Goodness,
and Teaches her the Mysteres of Godliness, displays to her the Glories of the Gospel, represents to her the designs of God's Providences, given her a lively sighed of God's goodness,
and the Reward to come, and at once discovers to her, and presses upon her the powerfull arguments of the Love of God, which prevail with her to follow the Lamb whithersoever he goes.
and the Reward to come, and At once discovers to her, and presses upon her the powerful Arguments of the Love of God, which prevail with her to follow the Lamb whithersoever he Goes.
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And since the meek have the honour of being blessed with this Celestial Wisdom whatever the World thinks of them they must be blessed and happy. III. Blessed they are because they shall inherit the Earth, and how they do that must be our last enquiry.
And since the meek have the honour of being blessed with this Celestial Wisdom whatever the World thinks of them they must be blessed and happy. III. Blessed they Are Because they shall inherit the Earth, and how they do that must be our last enquiry.
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Therefore others more justly understand it of the present Earth we all inhabit, and referr the blessedness here spoken of to the quiet possession the meek enjoy,
Therefore Others more justly understand it of the present Earth we all inhabit, and refer the blessedness Here spoken of to the quiet possession the meek enjoy,
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2. This sense methinks in this place is not great enough, where we find our Saviour intends to encourage his followers to the noblest Enterprizes by the noblest and most excellent Rewards.
2. This sense methinks in this place is not great enough, where we find our Saviour intends to encourage his followers to the Noblest Enterprises by the Noblest and most excellent Rewards.
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and therefore by the Earth here must be understood something greater, even the happy Regions of immortal Bliss, call'd sometimes the new Heaven and the new Earth, Rev. XXII. 1. sometimes a heavenly Country, Heb. XI. 16. sometimes the Land of the living, at least in the sense of some of the Fathers, Psal. CXVI. 9. even those Regions which were prefigured by the Land of Promise, by the Land that flow'd with Milk and Honey.
and Therefore by the Earth Here must be understood something greater, even the happy Regions of immortal Bliss, called sometime the new Heaven and the new Earth, Rev. XXII. 1. sometime a heavenly Country, Hebrew XI. 16. sometime the Land of the living, At least in the sense of Some of the Father's, Psalm CXVI. 9. even those Regions which were prefigured by the Land of Promise, by the Land that flowed with Milk and Honey.
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so that their inheriting, speaks them Children, Sons and Daughters of the Almighty, to whose share the rich Demesnes of the other World will fall, not after their Father's death, who is immortal and cannot die, but after their own death;
so that their inheriting, speaks them Children, Sons and Daughters of the Almighty, to whose share the rich Demesnes of the other World will fallen, not After their Father's death, who is immortal and cannot die, but After their own death;
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where he lives ' out of all converse, how shall he live up to the strictness of this rule, who hath none to offend him, none to displease him, none to affront him, none to do him an injury, none to talk impertinently before him, none to oppose or cross him.
where he lives ' out of all converse, how shall he live up to the strictness of this Rule, who hath none to offend him, none to displease him, none to affront him, none to do him an injury, none to talk impertinently before him, none to oppose or cross him.
when you are slighted, abused, undervalued, dishonoured, called ill Names; when things are said and done, which are against your interest, opinion, judgement;
when you Are slighted, abused, undervalved, dishonoured, called ill Names; when things Are said and done, which Are against your Interest, opinion, judgement;
and when you are crost by your Neighbours in your designs, then to be meek, then to be silent, then to say nothing, or to answer with Moderation and Discretion,
and when you Are crossed by your Neighbours in your designs, then to be meek, then to be silent, then to say nothing, or to answer with Moderation and Discretion,
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but whenever they have a fair opportunity to shew their Spleen, they will not fail to let the Offender know that they have not forgot the injury offer'd them.
but whenever they have a fair opportunity to show their Spleen, they will not fail to let the Offender know that they have not forgotten the injury offered them.
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It's a sense of God, a sense of our duty a sense of the necessity of it, a sense of the love of Christ, a sense of the weight and importance of the Precepts of the Gospel, that must plant this Meekness in our Souls,
It's a sense of God, a sense of our duty a sense of the necessity of it, a sense of the love of christ, a sense of the weight and importance of the Precepts of the Gospel, that must plant this Meekness in our Souls,
but for the most part in the affairs of meum and tuum, in things where our Honour, Profit, Ease and Pleasure and Interest are touch'd, that's the Theatre on which this Meekness must be shewn.
but for the most part in the affairs of meum and tuum, in things where our Honour, Profit, Ease and Pleasure and Interest Are touched, that's the Theatre on which this Meekness must be shown.
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need I give you any other Arguments to make you enamour'd with it? when the present and the future favour of that God, in whose Power it is to make us happy or miserable for ever, is promis'd and entail'd upon this qualification:
need I give you any other Arguments to make you enamoured with it? when the present and the future favour of that God, in whose Power it is to make us happy or miserable for ever, is promised and entailed upon this qualification:
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and that he that hath not the Spirit of Christ, is none of his? Is that thy excuse, which ought to be thy sorrow? or shall that serve as an Apology, which deserves thy deep Repentance?
and that he that hath not the Spirit of christ, is none of his? Is that thy excuse, which ought to be thy sorrow? or shall that serve as an Apology, which deserves thy deep Repentance?
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There are means, which being conscientiously used will curb thy raging Passions, and turn thy Wrath and Anger into the Meekness of a Lamb, and they are these following.
There Are means, which being conscientiously used will curb thy raging Passion, and turn thy Wrath and Anger into the Meekness of a Lamb, and they Are these following.
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Consideration I mean of the Dignity and Excellency of this Vertue, and the Deformity, and unseemliness of its opposite Anger, and Wrath, and inordinate Passion.
Consideration I mean of the Dignity and Excellency of this Virtue, and the Deformity, and unseemliness of its opposite Anger, and Wrath, and inordinate Passion.
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It was very good advice of Athenodorus to Augustus the Emperour, whenever he was angry with a Man, to repeat the four and twenty Letters of the Alphabet,
It was very good Advice of Athenodorus to Augustus the Emperor, whenever he was angry with a Man, to repeat the four and twenty Letters of the Alphabet,
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3. Think of the many peremptory Commands, that press this Meekness upon you, Eph. IV. 2. Col. III. 12. Matth. XI. 28, 29. 1 Pet. II. 21, 22. 1 Pet. III. 4. Surely these Commands were not given in vain;
3. Think of the many peremptory Commands, that press this Meekness upon you, Ephesians IV. 2. Col. III. 12. Matthew XI. 28, 29. 1 Pet. II 21, 22. 1 Pet. III. 4. Surely these Commands were not given in vain;
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4. The Example of Christ hath moved, and perswaded others to this Vertue, and can it not move you? Behold that Lamb of God, who endured greater reproaches, injuries, calumnies? yet like a Sheep before his Shearers, he was dumb.
4. The Exampl of christ hath moved, and persuaded Others to this Virtue, and can it not move you? Behold that Lamb of God, who endured greater Reproaches, injuries, calumnies? yet like a Sheep before his Shearers, he was dumb.
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Behold the scene of his sufferings, and you will see this Truth written with Sun-beams. Thousands that are now in Heaven have been wrought upon by this great Example,
Behold the scene of his sufferings, and you will see this Truth written with Sunbeams. Thousands that Are now in Heaven have been wrought upon by this great Exampl,
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or he did not shew you that Civility he ought, or he did such a thing to express his contempt of your Person, &c. Put favourable constructions on your Neighbour's Deportment toward you,
or he did not show you that Civility he ought, or he did such a thing to express his contempt of your Person, etc. Put favourable constructions on your Neighbour's Deportment towards you,
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but the old Man spying a Bag of Money, they had either overlook'd, or forgotten to take with them, he runs out and calls after them, that they had left something of value behind them,
but the old Man spying a Bag of Money, they had either overlooked, or forgotten to take with them, he runs out and calls After them, that they had left something of valve behind them,
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and finding him real in what he said, they were so confounded with the calmness and meekness of the Man, that they restored him all they had robb'd him of,
and finding him real in what he said, they were so confounded with the calmness and meekness of the Man, that they restored him all they had robbed him of,
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I conclude with St. Paul 's obtestation, Eph. IV. 30, 31, 32. Grieve not the holy spirit of God, whereby ye are sealed unto the day of redemption.
I conclude with Saint Paul is obtestation, Ephesians IV. 30, 31, 32. Grieve not the holy Spirit of God, whereby you Are sealed unto the day of redemption.
the God-like Preacher here not only pronounces a blessing upon it, but encourages to it by a very weighty and precious promise in the Text, Blessed are they which do hunger and thirst after righteousness, for they shall be filled.
the Godlike Preacher Here not only pronounces a blessing upon it, but encourages to it by a very weighty and precious promise in the Text, Blessed Are they which do hunger and thirst After righteousness, for they shall be filled.
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That there is a hunger and thirst after Righteousness, which is very commendable. II. Without this hunger and thirst after Righteousness, a man cannot be blessed or happy. III. The happiness of those who do hunger and thirst after Righteousness, consists in being filled. I.
That there is a hunger and thirst After Righteousness, which is very commendable. II Without this hunger and thirst After Righteousness, a man cannot be blessed or happy. III. The happiness of those who do hunger and thirst After Righteousness, consists in being filled. I.
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By Righteousness here, some do piously understand, Christ Jesus, who is call'd, The Lord our Righteousness, Jer. XXIII. 6. and is said to be made unto us of God, Righteousness, 1 Cor. I. 30. and the reasons why he is called so, are,
By Righteousness Here, Some do piously understand, christ jesus, who is called, The Lord our Righteousness, Jer. XXIII. 6. and is said to be made unto us of God, Righteousness, 1 Cor. I. 30. and the Reasons why he is called so, Are,
but though the word here used, may lawfully be applied to Christ, yet this cannot be the direct sense of it in this place, where Christs design is to represent all the Graces a Christian is to be adorn'd with;
but though the word Here used, may lawfully be applied to christ, yet this cannot be the Direct sense of it in this place, where Christ Design is to represent all the Graces a Christian is to be adorned with;
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and therefore by Righteousness here, must be meant the whole circle of Vertues, the whole compass of Goodness, which a Christian is capable of on this side Heaven,
and Therefore by Righteousness Here, must be meant the Whole circle of Virtues, the Whole compass of goodness, which a Christian is capable of on this side Heaven,
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and this is the common acceptation of the word, and in this sense we find it oppos'd to a sinfull life in general, Rom. VI. 20. When you were servants of sin, you were free from righteousness, and this Righteousness is afterward, v. 22. call'd becoming servants of God, and having our fruit unto holiness.
and this is the Common acceptation of the word, and in this sense we find it opposed to a sinful life in general, Rom. VI. 20. When you were Servants of since, you were free from righteousness, and this Righteousness is afterwards, v. 22. called becoming Servants of God, and having our fruit unto holiness.
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but it is not with an intent to separate the other vertues from it, but to shew, that the good man, who is faithfull and conscientious in his worship and doing the will of God, among other vertues which he practiseth, exercises this also,
but it is not with an intent to separate the other Virtues from it, but to show, that the good man, who is faithful and conscientious in his worship and doing the will of God, among other Virtues which he Practiseth, exercises this also,
So that by Righteousness here, is to be understood an universal Goodness in all conditions and relations, whereby both the outward and inward man becomes entirely subject to God;
So that by Righteousness Here, is to be understood an universal goodness in all conditions and relations, whereby both the outward and inward man becomes entirely Subject to God;
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for how should a man hunger or thirst after Righteousness, except he be sensible, that here is not his rest neither in sin nor in the contentments of this present world, these being the grand impediments of that Righteousness.
for how should a man hunger or thirst After Righteousness, except he be sensible, that Here is not his rest neither in since nor in the contentment's of this present world, these being the grand impediments of that Righteousness.
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That's the reason why men, who place their chiefest happiness in sublunary enjoyments, have nothing of this hunger and thirst after Righteousness, till they become sensible of the vanity of this world,
That's the reason why men, who place their chiefest happiness in sublunary enjoyments, have nothing of this hunger and thirst After Righteousness, till they become sensible of the vanity of this world,
A man hungry and thirsty, prizes the meat and drink that is before him, so must he the righteousness we speak of that doth truly hunger and thirst after it.
A man hungry and thirsty, prizes the meat and drink that is before him, so must he the righteousness we speak of that does truly hunger and thirst After it.
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as being in good earnest, if his endeavours be not suitable to his desires. The Merchant or Trades-man that desires to be rich, we know what pains they take;
as being in good earnest, if his endeavours be not suitable to his Desires. The Merchant or Tradesman that Desires to be rich, we know what pains they take;
And give all diligence to add to your faith, vertue; unto vertue, knowledge; unto knowledge, temperance; unto temperance, godliness; unto godliness, patience; unto patience, brotherly kindness;
And give all diligence to add to your faith, virtue; unto virtue, knowledge; unto knowledge, temperance; unto temperance, godliness; unto godliness, patience; unto patience, brotherly kindness;
when one lust is mortified, he must begin to subdue and mortifie another, and when he hath made one vertue his domestick, he must take another into his Family.
when one lust is mortified, he must begin to subdue and mortify Another, and when he hath made one virtue his domestic, he must take Another into his Family.
insomuch that if a good Christian were to live here a thousand years, he would still find degrees and acts of Righteousness to hunger and thirst after.
insomuch that if a good Christian were to live Here a thousand Years, he would still find Degrees and acts of Righteousness to hunger and thirst After.
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or the maintaining of it, hath but a weak appetite after it, to be sure no such appetite as the man of honour hath after worldly Glory, who can dispence with scratch'd faces, with scars,
or the maintaining of it, hath but a weak appetite After it, to be sure not such appetite as the man of honour hath After worldly Glory, who can dispense with scratched faces, with scars,
A Carkass hath not appetite, and most certainly, he that hath no hunger and thirst after Righteousness at all, is dead in God's account, dead in Law, dead in the Law of the Gospel, a sad condition,
A Carcase hath not appetite, and most Certainly, he that hath no hunger and thirst After Righteousness At all, is dead in God's account, dead in Law, dead in the Law of the Gospel, a sad condition,
The Scripture generally makes him who is dead to Righteousness, a very miserable man, gives so dismal an account of him, that nothing can be supposed more wretched.
The Scripture generally makes him who is dead to Righteousness, a very miserable man, gives so dismal an account of him, that nothing can be supposed more wretched.
You know the Parable of the Prodigal, till he got a hunger and thirst after Righteousness, the holy Ghost represents him as a very contemptible person,
You know the Parable of the Prodigal, till he god a hunger and thirst After Righteousness, the holy Ghost represents him as a very contemptible person,
2. He that doth not hunger or thirst after Righteousness, is a Fool, so Solomon tells us, Prov. I. 7. For the wisdom he speaks of there, is this Righteousness,
2. He that does not hunger or thirst After Righteousness, is a Fool, so Solomon tells us, Curae I. 7. For the Wisdom he speaks of there, is this Righteousness,
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he minds nothing but earth, his contrivances are altogether how to compass the contents and pleasures of this life, the world is his highest and chiefest good, the fashions of this world are the rules of his life;
he minds nothing but earth, his contrivances Are altogether how to compass the contents and pleasures of this life, the world is his highest and chiefest good, the fashions of this world Are the rules of his life;
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he governs himself by the punctilio's of State, and Honour, and worldly Policy; he doth as the world doth, and what worldly men say or do, he imitates,
he governs himself by the punctilio's of State, and Honour, and worldly Policy; he does as the world does, and what worldly men say or do, he imitates,
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That Aversion comes by the Devils Instigation, and in rellishing nothing but what pleads in favour of the brutish part about him, he suffers himself to be made a Prisoner, to that Conqueror, becomes his Slave and Captive:
That Aversion comes by the Devils Instigation, and in relishing nothing but what pleads in favour of the brutish part about him, he suffers himself to be made a Prisoner, to that Conqueror, becomes his Slave and Captive:
and surely such a man cannot possibly be happy, and consequently without this hunger and thirst after Righteousness the only thing that can make a man truly wise, a man is a stranger to real Bliss, to be sure he is not capable of being enrich'd by the Consolations of God,
and surely such a man cannot possibly be happy, and consequently without this hunger and thirst After Righteousness the only thing that can make a man truly wise, a man is a stranger to real Bliss, to be sure he is not capable of being enriched by the Consolations of God,
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nor is God concern'd to fill him in order to this bliss, which leads me to the III. Proposition, viz. That the happiness of those who truly hunger and thirst after Righteousness, consists in being filled. Filled! How?
nor is God concerned to fill him in order to this bliss, which leads me to the III. Proposition, viz. That the happiness of those who truly hunger and thirst After Righteousness, consists in being filled. Filled! How?
that there is a signal alteration wrought in their natures, and that their deceitfull lusts and unruly desires of the flesh are abated in order to a total destruction.
that there is a signal alteration wrought in their nature's, and that their deceitful Lustiest and unruly Desires of the Flesh Are abated in order to a total destruction.
and they can fasten on nothing to give themselves comfort, this hunger and thirst after Righteousness upholds their hope, and supports their confidence,
and they can fasten on nothing to give themselves Comfort, this hunger and thirst After Righteousness upholds their hope, and supports their confidence,
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to the Apostle's invincible patience under injuries, to Zacharias and Elizabeth 's walking in all the Commandments of the Lord blameless, to Anna 's serving the Lord with fasting and prayer Night and Day, to the faith of the Thessalonians, which grew exceedingly, to the Galatians readiness to pluck out their own eyes,
to the Apostle's invincible patience under injuries, to Zacharias and Elizabeth is walking in all the commandments of the Lord blameless, to Anna is serving the Lord with fasting and prayer Night and Day, to the faith of the Thessalonians, which grew exceedingly, to the Galatians readiness to pluck out their own eyes,
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They shall find goodness growing in them as the Lilies, and spreading its Roots as the Cedars in Libanon; Their desire is, that God may totally subdue their hearts, and accordingly their Souls shall become Temples of the Holy Ghost;
They shall find Goodness growing in them as the Lilies, and spreading its Roots as the Cedars in Lebanon; Their desire is, that God may totally subdue their hearts, and accordingly their Souls shall become Temples of the Holy Ghost;
so filled, that in time they shall be abounding in the Work of the Lord, flourish in the Courts of the Lord's House, bringing forth fruit in old Age, till they become full of good Works,
so filled, that in time they shall be abounding in the Work of the Lord, flourish in the Courts of the Lord's House, bringing forth fruit in old Age, till they become full of good Works,
and Alms-deeds as Dorcas was, Acts IX. 36. and old Disciples, as Mnason was, Acts XXI. 16. The duties they perform but weakly, now, they shall perform with greater vigour,
and Almsdeeds as Dorcas was, Acts IX. 36. and old Disciples, as Mnason was, Acts XXI. 16. The duties they perform but weakly, now, they shall perform with greater vigour,
and with their vertues their comfort shall encrease, and the consolations of Christ shall abound in them, 2 Cor. I. 5. Thus they shall be filled in this Life:
and with their Virtues their Comfort shall increase, and the consolations of christ shall abound in them, 2 Cor. I. 5. Thus they shall be filled in this Life:
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and of this fulness David speaks, Psal. XVII. 15. As for me I shall behold thy face in Righteousness, I shall be satisfied when I awake with thy likeness.
and of this fullness David speaks, Psalm XVII. 15. As for me I shall behold thy face in Righteousness, I shall be satisfied when I awake with thy likeness.
II. Such as neither condemn, nor greatly care for this Hunger and Thirst, but hanker after something else. III. Such as do truly hunger and thirst after Righteousness, and long to be filled with it. I.
II Such as neither condemn, nor greatly care for this Hunger and Thirst, but hanker After something Else. III. Such as do truly hunger and thirst After Righteousness, and long to be filled with it. I.
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when we see no effects, no fruits, no signs of it? I suppose if you have this Hunger and Thirst, you have withal a great sense of the danger of a sinfull and carnal Life,
when we see no effects, no fruits, no Signs of it? I suppose if you have this Hunger and Thirst, you have withal a great sense of the danger of a sinful and carnal Life,
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What? Shall we take painted Fire for that which is in motion? Or shall we call that Hunger and Thirst, which wants the Essential Characters? Do we take a Man of Straw for a rational Creature?
What? Shall we take painted Fire for that which is in motion? Or shall we call that Hunger and Thirst, which Wants the Essential Characters? Do we take a Man of Straw for a rational Creature?
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But, why? Is this all the Righteousness God stands upon? What? Is one link of the sacred Chain of Graces, the whole Chain? Is one step of the way the full length of it? Do all the other Vertues stand for Cyphers? Is all that the Gospel requires, comprehended in this one qualification, Moral honesty? No, no;
But, why? Is this all the Righteousness God Stands upon? What? Is one link of the sacred Chain of Graces, the Whole Chain? Is one step of the Way the full length of it? Do all the other Virtues stand for Ciphers? Is all that the Gospel requires, comprehended in this one qualification, Moral honesty? No, no;
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and God amend us all, &c. but with some inpatience to have them supplied, you will hunger and thirst after all the Graces of God's Spirit, not only after Justice,
and God amend us all, etc. but with Some inpatience to have them supplied, you will hunger and thirst After all the Graces of God's Spirit, not only After justice,
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or Chastity, or Temrance, but after a lively Faith and Patience, and Charity, and Humility, and Fervour, and Love, and Obedience, and a truly spiritual Temper;
or Chastity, or Temrance, but After a lively Faith and Patience, and Charity, and Humility, and Fervour, and Love, and obedience, and a truly spiritual Temper;
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but real Goodness? What can fill or feed them, but the love of God? This World cannot satisfie them, you see it, you know it, Experience is demonstration;
but real goodness? What can fill or feed them, but the love of God? This World cannot satisfy them, you see it, you know it, Experience is demonstration;
but the Word is, seek ye first God's Kingdom, and its Righteousness, and all other things shall be added to you, Matth. VI. 33. It's this must have your Hunger and Thirst:
but the Word is, seek you First God's Kingdom, and its Righteousness, and all other things shall be added to you, Matthew VI. 33. It's this must have your Hunger and Thirst:
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for your strong desires after the satisfactions of this World, will infallibly drown your earnest Desires after Righteousness, whatever opinion you may have of your skill to keep the balance even.
for your strong Desires After the satisfactions of this World, will infallibly drown your earnest Desires After Righteousness, whatever opinion you may have of your skill to keep the balance even.
except your desires after the Pomp and Vanities of this World be kept under, and brought into subjection. III. Those who truly hunger and thirst after Righteousness, and I must boldly say, for my Text warrants me to do so, you shall be filled:
except your Desires After the Pomp and Vanities of this World be kept under, and brought into subjection. III. Those who truly hunger and thirst After Righteousness, and I must boldly say, for my Text warrants me to do so, you shall be filled:
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and I doubt not, but such hungry and thirsty Souls do find by blessed Experience, that this very Hunger and Thirst after Righteousness is pleasing, that God doth certainly give his Holy Spirit to them that seriously ask it,
and I doubt not, but such hungry and thirsty Souls do find by blessed Experience, that this very Hunger and Thirst After Righteousness is pleasing, that God does Certainly give his Holy Spirit to them that seriously ask it,
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if melancholy, or some other bodily Distemper hath occasion'd it, God must be considered as a Father, who will not turn a Child that's weak and sickly out of Doors:
if melancholy, or Some other bodily Distemper hath occasioned it, God must be considered as a Father, who will not turn a Child that's weak and sickly out of Doors:
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there you will be filled with the Rivers of God's pleasure, fill'd with Eternal light, fill'd with the truest Wisdom, fill'd with Universal knowledge, the Glory of the Lord will fill the heavenly Tabernacle, and you in the midst of it.
there you will be filled with the rivers of God's pleasure, filled with Eternal Light, filled with the Truest Wisdom, filled with Universal knowledge, the Glory of the Lord will fill the heavenly Tabernacle, and you in the midst of it.
There you need not fear, that God, as rich Men do the poor sometimes on Earth, will dismiss you with a Complement, Depart in peace, be ye filled, be ye warmed, but you will be filled with all the fulness of God, it must needs be so,
There you need not Fear, that God, as rich Men do the poor sometime on Earth, will dismiss you with a Compliment, Depart in peace, be you filled, be you warmed, but you will be filled with all the fullness of God, it must needs be so,
There are saith he no wild Beasts so cruel, or so barbarous one to another, as some of these Christian Sects are to those, that differ from them in opinion;
There Are Says he not wild Beasts so cruel, or so barbarous one to Another, as Some of these Christian Sects Are to those, that differ from them in opinion;
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a very sad Character this, and Pudeat haec de nobis, &c. It is a shame, that Heathens and Infidels should have occasion given them to speak so reproachfully of this Noble Religion.
a very sad Character this, and Pudeat haec de nobis, etc. It is a shame, that heathens and Infidels should have occasion given them to speak so reproachfully of this Noble Religion.
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II. Explain to you the reason of the truth implied here, that those who are not mercifull cannot be blessed; No mercifulness, no happiness. III. Shew how the mercifull shall obtain mercy. I.
II Explain to you the reason of the truth implied Here, that those who Are not merciful cannot be blessed; No mercifulness, no happiness. III. Show how the merciful shall obtain mercy. I.
and in doing so, we shall find this vertue to be of a vast extent, insomuch that there is none so mean in the world, that can justly plead impossibility of practising it upon the account of his circumstances in the world, all being capable, all able, one way or other to exercise it. And,
and in doing so, we shall find this virtue to be of a vast extent, insomuch that there is none so mean in the world, that can justly plead impossibility of practising it upon the account of his Circumstances in the world, all being capable, all able, one Way or other to exercise it. And,
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1. One principal ingredient of this mercifull temper, is a compassionate heart, or an inward pity and compunction at the sight or hearing of the misery of others;
1. One principal ingredient of this merciful temper, is a compassionate heart, or an inward pity and compunction At the sighed or hearing of the misery of Others;
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and therefore we are expresly call'd upon to put on NONLATINALPHABET, Bowels of Mercy, Col. III. 12. This is so necessary, that without it the most pompous external Acts of Mercy, prove fruitless and ineffectual;
and Therefore we Are expressly called upon to put on, Bowels of Mercy, Col. III. 12. This is so necessary, that without it the most pompous external Acts of Mercy, prove fruitless and ineffectual;
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and have not Charity, I am nothing, 1 Cor. XIII. 3. Where by Charity must be meant true Christian pity and compassion, which may be absent from the most stately beneficence;
and have not Charity, I am nothing, 1 Cor. XIII. 3. Where by Charity must be meant true Christian pity and compassion, which may be absent from the most stately beneficence;
and Jerusalem when her Ruine was approaching, and his Example as well as God's will in this particular warrant a moderate inward trouble, and a compassionate resentment of our Neighbour's Calamity.
and Jerusalem when her Ruin was approaching, and his Exampl as well as God's will in this particular warrant a moderate inward trouble, and a compassionate resentment of our Neighbour's Calamity.
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as are needfull for the body, is perfect mocking of the Poor, and of God too, who made them so, that they might be assisted by the gifts and beneficence of the wealthier sort.
as Are needful for the body, is perfect mocking of the Poor, and of God too, who made them so, that they might be assisted by the Gifts and beneficence of the wealthier sort.
The particulars of the Mercy, that is to be shewn to the Bodies or Temporal Concerns of our distressed Neighbours, are commonly comprehended in that Latin Verse;
The particulars of the Mercy, that is to be shown to the Bodies or Temporal Concerns of our distressed Neighbours, Are commonly comprehended in that Latin Verse;
i. e. Visiting them, when sick or in prison, and contributing to their Cure, when distemper'd according to St. Paul 's Example, Acts XXVIII. 8, 9. and James I. 27. giving them drink,
i. e. Visiting them, when sick or in prison, and contributing to their Cure, when distempered according to Saint Paul is Exampl, Acts XXVIII. 8, 9. and James I. 27. giving them drink,
when they leave, or have no means, to discharge the Expences of their Funerals, Acts VIII. 12. These are some of the principal Acts of that Mercy, which is due to the Bodies of our miserable Brethren;
when they leave, or have no means, to discharge the Expenses of their Funerals, Acts VIII. 12. These Are Some of the principal Acts of that Mercy, which is due to the Bodies of our miserable Brothers;
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indeed we find them specified by our Saviour himself, Matth. XXV. 35, 36. and so great a stress laid upon them, that they are made the chief Subject of the last Assizes. But this is not all; and therefore,
indeed we find them specified by our Saviour himself, Matthew XXV. 35, 36. and so great a stress laid upon them, that they Are made the chief Subject of the last Assizes. But this is not all; and Therefore,
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i. e. Admonishing, teaching and directing them, when they know not the way to Eternal life, according to the Rule given, Heb. XII. 12, 13. reproving them when they sin,
i. e. Admonishing, teaching and directing them, when they know not the Way to Eternal life, according to the Rule given, Hebrew XII. 12, 13. reproving them when they sin,
and speaking peace to them when dejected, 2 Cor. I. 4. forgiving their offences, and pardoning the affronts and injuries they have done us, especially where they profess sorrow and repentance, Matth. XVIII. 21, 22, 25. bearing with their infirmities;
and speaking peace to them when dejected, 2 Cor. I. 4. forgiving their offences, and pardoning the affronts and injuries they have done us, especially where they profess sorrow and Repentance, Matthew XVIII. 21, 22, 25. bearing with their infirmities;
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especially where they appear invincible, Rom. XV. 1. and lastly, praying for them, whether they be friends or enemies, James V. 16. Matth. V. 44. He whose necessities are such, that he cannot relieve the Temporal wants of his Neighbour, may be in a condition to redress his Spiritual;
especially where they appear invincible, Rom. XV. 1. and lastly, praying for them, whither they be Friends or enemies, James V. 16. Matthew V. 44. He whose necessities Are such, that he cannot relieve the Temporal Wants of his Neighbour, may be in a condition to redress his Spiritual;
and indeed where this Spiritual mercy takes effect, and that the admonitions and entreaties, and reproofs, &c. work a Reformation in him, it proves one of the greatest Mercies in the World,
and indeed where this Spiritual mercy Takes Effect, and that the admonitions and entreaties, and reproofs, etc. work a Reformation in him, it Proves one of the greatest mercies in the World,
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4. This Mercy runs out into more Branches still, and there are some higher degrees of it, which mercifull Christians in all Ages have justly thought themselves obliged to exercise,
4. This Mercy runs out into more Branches still, and there Are Some higher Degrees of it, which merciful Christians in all Ages have justly Thought themselves obliged to exercise,
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It is therefore recorded to the Eternal Praise of Onesiphorus, 2 Tim. I. 16, 17. That when he was at Rome he sought out St. Paul very diligently, to minister to his Necessities.
It is Therefore recorded to the Eternal Praise of Onesiphorus, 2 Tim. I. 16, 17. That when he was At Room he sought out Saint Paul very diligently, to minister to his Necessities.
Some niggardly Christians, whose Religion lies all in hearing and talking, when they have hints given them of their supine Neglect of this Mercy, are very apt to excuse themselves with this Evasion, that they know no objects of Charity: A pitifull shift!
some niggardly Christians, whose Religion lies all in hearing and talking, when they have hints given them of their supine Neglect of this Mercy, Are very apt to excuse themselves with this Evasion, that they know no objects of Charity: A pitiful shift!
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The Disciples of Antioch, Acts XI. 29. when they did but fear a Famine, they presently and chearfully determin'd every Man according to his ability, to send relief to the Brethren, which dwelt in Judaea, and of this religious Generosity St. Austin understands that saying of the Psalmist, Ps. XLI. 1. Blessed is he that considereth the poor, i. e.
The Disciples of Antioch, Acts XI. 29. when they did but Fear a Famine, they presently and cheerfully determined every Man according to his ability, to send relief to the Brothers, which dwelled in Judaea, and of this religious Generosity Saint Austin understands that saying of the Psalmist, Ps. XLI. 1. Blessed is he that Considereth the poor, i. e.
and becoming those whom God hath given a liberal Portion, and a liberal Heart, and is an Argument, that we have right apprehensions of the Nature of our Religion, which bids us go beyond Scribes and Pharisees,
and becoming those whom God hath given a liberal Portion, and a liberal Heart, and is an Argument, that we have right apprehensions of the Nature of our Religion, which bids us go beyond Scribes and Pharisees,
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and other advantages, that we may be the better able to succour others in distress. This must necessarily have been the Case of the Macedonian Christians;
and other advantages, that we may be the better able to succour Others in distress. This must necessarily have been the Case of the Macedonian Christians;
who to their Power, nay beyond their Power, express'd their Mercy to the Churches of Judaea, 2 Cor. VIII. 3. i. e. denied themselves even in necessaries for their Brethren's good.
who to their Power, nay beyond their Power, expressed their Mercy to the Churches of Judaea, 2 Cor. VIII. 3. i. e. denied themselves even in necessaries for their Brothers' good.
and laid them at the Apostle's Feet, that distribution might be made to all as they had need, Acts IV. 34, 35. To deny our selves in superfluities, in order to be the better able to shew Mercy, is far from being the utmost limit of this Mercy:
and laid them At the Apostle's Feet, that distribution might be made to all as they had need, Acts IV. 34, 35. To deny our selves in superfluities, in order to be the better able to show Mercy, is Far from being the utmost limit of this Mercy:
like the Prophets of old, are forced to wander about in Sheep-skins, and Goat-skins, being destitute, tormented, afflicted, as it is said, Heb. XI. 37.
like the prophets of old, Are forced to wander about in Sheepskins, and Goatskins, being destitute, tormented, afflicted, as it is said, Hebrew XI. 37.
or contribute signally to the Welfare and Prosperity of God's Church, or preserve some eminent Instruments of God's Glory, who may do much good in their Generation:
or contribute signally to the Welfare and Prosperity of God's Church, or preserve Some eminent Instruments of God's Glory, who may do much good in their Generation:
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The ancient Christians were loath to be out-done by Heathens in their Heroick Attempts, and since there was much talk in Heathenish History of Pylades, offering to die for Orestes, though that was only an effect of carnal Affection,
The ancient Christians were loath to be outdone by heathens in their Heroic Attempts, and since there was much talk in Heathenish History of Pylades, offering to die for Orestes, though that was only an Effect of carnal Affection,
and of this we have a remarkable instance in Aquila, and Priscilla, of whom the Apostle bears witness, that for his sake they laid down their own Necks, Rom. XVI. 4. This Act of Mercy, it's true, is out of the common road,
and of this we have a remarkable instance in Aquila, and Priscilla, of whom the Apostle bears witness, that for his sake they laid down their own Necks, Rom. XVI. 4. This Act of Mercy, it's true, is out of the Common road,
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II. When the mercifull are pronounc'd blessed here, a very ordinary capacity may soon inferr, that he, who is not mercifull cannot be blessed, and the reasons are these.
II When the merciful Are pronounced blessed Here, a very ordinary capacity may soon infer, that he, who is not merciful cannot be blessed, and the Reasons Are these.
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1. How should a Man be happy without being mercifull, when in not being so, he acts below the Dignity of Man. Notwithstanding the Fall, Man is still a very excellent Creature.
1. How should a Man be happy without being merciful, when in not being so, he acts below the Dignity of Man. Notwithstanding the Fallen, Man is still a very excellent Creature.
Lord what is Man, that thou so regardest him, and the Son of Man that thou visitest him? Even the Reliques of that perfection, which was once in him, teach him many admirable things, of which Mercy is not the least.
Lord what is Man, that thou so regardest him, and the Son of Man that thou visitest him? Even the Relics of that perfection, which was once in him, teach him many admirable things, of which Mercy is not the least.
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for even among these we see so great a resemblance of it, and the Histories of all Ages confirm it, that to fall short of it, must be more than brutish.
for even among these we see so great a resemblance of it, and the Histories of all Ages confirm it, that to fallen short of it, must be more than brutish.
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Wicked men, who have been kind and neighbourly, and in some measure mercifull: though they are not capable of Glory and Salvation, because they die without true Repentance, and Reformation of Life;
Wicked men, who have been kind and neighbourly, and in Some measure merciful: though they Are not capable of Glory and Salvation, Because they die without true Repentance, and Reformation of Life;
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to this purpose we have an excellent saying, Psal. XLI. 1, 2, 3. Blessed is he that considers the poor, the Lord will deliver him in the time of trouble:
to this purpose we have an excellent saying, Psalm XLI. 1, 2, 3. Blessed is he that considers the poor, the Lord will deliver him in the time of trouble:
and yet would you make the experiment with an humble Confidence in God's veracity, you would certainly find extraordinary Assistances in the time of sickness:
and yet would you make the experiment with an humble Confidence in God's veracity, you would Certainly find extraordinary Assistances in the time of sickness:
In shewing mercy you make God your debtor, you lend him and he is concerned even in this life, to repay you with Usury, Prov. XVIII. 17. Men, that consider not the operations of God's hand, will continue Infidels under all these asseverations;
In showing mercy you make God your debtor, you lend him and he is concerned even in this life, to repay you with Usury, Curae XVIII. 17. Men, that Consider not the operations of God's hand, will continue Infidels under all these asseverations;
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but we know, and find it so, and are confident, that there is one, That scattereth and yet increases, scatters in Charity, and encreases in Temporal mercies;
but we know, and find it so, and Are confident, that there is one, That Scattereth and yet increases, scatters in Charity, and increases in Temporal Mercies;
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The mercifull Man will find God exceeding mercifull to him when he dies, and his Soul enters into the Regions of Eternity, a mercy which surpasses all the mercies he enjoy'd here;
The merciful Man will find God exceeding merciful to him when he die, and his Soul enters into the Regions of Eternity, a mercy which Surpasses all the Mercies he enjoyed Here;
than all the rich Blessings they glutted themselves with on this side the Grave. Here the mercies God sends upon the mercifull Soul are mixt with Clouds, and Crosses;
than all the rich Blessings they glutted themselves with on this side the Grave. Here the Mercies God sends upon the merciful Soul Are mixed with Clouds, and Crosses;
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and the mercifull Man will see, and taste, and feel the meaning of that glorious Promise, Isa. LIV. 8, 9, 10. In a little wrath I hid my face from thee for a moment,
and the merciful Man will see, and taste, and feel the meaning of that glorious Promise, Isaiah LIV. 8, 9, 10. In a little wrath I hid my face from thee for a moment,
that's not the Livery of the Prince of Peace, but of him whose Name is Legion; To destroy men's lives upon the Account of Religion, can never be agreeable to the Nature of that God, who waits to be gracious;
that's not the Livery of the Prince of Peace, but of him whose Name is Legion; To destroy men's lives upon the Account of Religion, can never be agreeable to the Nature of that God, who waits to be gracious;
A late Historian of the Roman Communion, in his Life of Sixtus Quintus tells us of a very strange Maxim, the Court of Rome makes the great Rule of her Practice;
A late Historian of the Roman Communion, in his Life of Sixtus Quintus tells us of a very strange Maxim, the Court of Room makes the great Rule of her Practice;
If by Fire were meant, that lambent one, of Love and Charity, we could not but highly extol the Motto; but when that Church hath used so much material Fire, whatever her Language may be at this present, we have still reason to suspect, that this Maxim is to be understood in the worst sense;
If by Fire were meant, that lambent one, of Love and Charity, we could not but highly extol the Motto; but when that Church hath used so much material Fire, whatever her Language may be At this present, we have still reason to suspect, that this Maxim is to be understood in the worst sense;
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when we read of her proceedings against the poor Waldenses, and Albigenses, of whom more than a hundred thousand were destroy'd, her St. Dominick being the Leader and Incendiary,
when we read of her proceedings against the poor Waldenses, and Albigenses, of whom more than a hundred thousand were destroyed, her Saint Dominick being the Leader and Incendiary,
when we know the dreadfull Court of Inquisition is in force in Spain, in Italy, and in Portugal; when we read of the fatal St. Bartholomew, the Massacre of Paris in the Year 1572, where above 70000 Protestants were barbarously murther'd,
when we know the dreadful Court of Inquisition is in force in Spain, in Italy, and in Portugal; when we read of the fatal Saint Bartholomew, the Massacre of paris in the Year 1572, where above 70000 Protestants were barbarously murdered,
and when a Massacre nearer home lives still in our memories, even that of Ireland, in the Year 1641, where according to the common Account 200000 innocent Protestants were inhumanely butcher'd,
and when a Massacre nearer home lives still in our memories, even that of Ireland, in the Year 1641, where according to the Common Account 200000 innocent Protestants were inhumanely butchered,
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for which the Pope gave a plenary indulgence to the Actors in that Tragedy, when our Martyrologies have preserv'd us, the Names and Piety of those many Protestants, who in Queen Mary 's days were burnt and executed for not believing Transubstantiation,
for which the Pope gave a plenary indulgence to the Actors in that Tragedy, when our Martyrologies have preserved us, the Names and Piety of those many Protestants, who in Queen Marry is days were burned and executed for not believing Transubstantiation,
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when we cannot but remember the Designs and Practices of the Fifth of November, and are too sensible of the late inhumane Proceedings against the Protestants in the neighbouring Kingdom;
when we cannot but Remember the Designs and Practices of the Fifth of November, and Are too sensible of the late inhumane Proceedings against the Protestants in the neighbouring Kingdom;
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and to be sure never yet disown'd by the Governing part of that Church, and the Writ de Haeretico comburendo, whatever it may be in our Church, is not yet repealed in theirs;
and to be sure never yet disowned by the Governing part of that Church, and the Writ de Heretic comburendo, whatever it may be in our Church, is not yet repealed in theirs;
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Erasmus tells us, in one of his Epistles, that a Friar at Antwerp did in a publick Sermon assure the People, that if Martin Luther were there, he would tear out his Throat with his Teeth,
Erasmus tells us, in one of his Epistles, that a Friar At Antwerp did in a public Sermon assure the People, that if Martin Luther were there, he would tear out his Throat with his Teeth,
I confess, this is a way of answering Arguments without fear of contradiction, but surely such a one as the Apostles did not know of, who command us to be always ready to give an answer to those, who ask us the reason of our hope with meekness, and godly fear:
I confess, this is a Way of answering Arguments without Fear of contradiction, but surely such a one as the Apostles did not know of, who command us to be always ready to give an answer to those, who ask us the reason of our hope with meekness, and godly Fear:
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gives us right notions of our good Works, and of the nature of them, and doth so advance the Glory of God's Grace in all we do, that one would wonder Men should cherish so much as the shadow of such a vain Opinion;
gives us right notions of our good Works, and of the nature of them, and does so advance the Glory of God's Grace in all we do, that one would wonder Men should cherish so much as the shadow of such a vain Opinion;
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Let but any man examine the publick Acts of Charity since the Reformation, and compare them with those in the time of Popery, here in England especially,
Let but any man examine the public Acts of Charity since the Reformation, and compare them with those in the time of Popery, Here in England especially,
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or some other publick Testimony of mercy, and in a most humble manner to depend upon God's gracious Promise of a recompence in the Resurrection of the Just,
or Some other public Testimony of mercy, and in a most humble manner to depend upon God's gracious Promise of a recompense in the Resurrection of the Just,
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Though to the Glory of our Church and Religion, it must be confess'd, that in its Bosom there are found truly mercifull and charitable Persons, both Men and Women, whose delight is in doing good;
Though to the Glory of our Church and Religion, it must be confessed, that in its Bosom there Are found truly merciful and charitable Persons, both Men and Women, whose delight is in doing good;
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and because they give now and then a Farthing, or a Penny to the Poor that pass by their Doors, they think they are very mercifull Men; Vanity of Vanities!
and Because they give now and then a Farthing, or a Penny to the Poor that pass by their Doors, they think they Are very merciful Men; Vanity of Vanities!
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shall the chips and shavings of your incomes pass for that mercy, which thrusts its Head into the Clouds of Heaven? Doth God pour out Blessings upon you thick and three-fold,
shall the chips and shavings of your incomes pass for that mercy, which thrusts its Head into the Clouds of Heaven? Does God pour out Blessings upon you thick and threefold,
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and do you hope to come off with scattering a drop now and then, and which comes from your Hearts too like drops of Blood? Where is your Zeal to imitate the men, who with their Blood sealed the Truth of the Reformation;
and do you hope to come off with scattering a drop now and then, and which comes from your Hearts too like drops of Blood? Where is your Zeal to imitate the men, who with their Blood sealed the Truth of the Reformation;
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Another hearing of a poor Woman that was brought to Bed, and destitute of all Necessaries, sent her his own Bed whereon he lay, and confined himself to Straw;
another hearing of a poor Woman that was brought to Bed, and destitute of all Necessaries, sent her his own Bed whereon he lay, and confined himself to Straw;
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Another used once a Fortnight to call upon the rich Clothiers of the Town, where he lived, to go with him to the Almshouse to see what poor People wanted,
another used once a Fortnight to call upon the rich Clothiers of the Town, where he lived, to go with him to the Almshouse to see what poor People wanted,
the other Acts of Mercy, I mention'd in the beginning of this Discourse must not be neglected, particularly the Acts of Mercy to the Souls of your Neighbours.
the other Acts of Mercy, I mentioned in the beginning of this Discourse must not be neglected, particularly the Acts of Mercy to the Souls of your Neighbours.
And therefore, what should hinder you from taking fire by this Discourse, and suffering your Hearts to be warmed into Mercy and Compassion? How chearfully may you go about it,
And Therefore, what should hinder you from taking fire by this Discourse, and suffering your Hearts to be warmed into Mercy and Compassion? How cheerfully may you go about it,
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but sure I am, that this Name rightly understood, and taken in that sense, it naturally bears or should bear, is what every Christian ought to be ambitious of:
but sure I am, that this Name rightly understood, and taken in that sense, it naturally bears or should bear, is what every Christian ought to be ambitious of:
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and he that neglects it, must needs continue a stranger to all solid Consolation. As ridiculous as it appears to carnal Men, it is our greatest security;
and he that neglects it, must needs continue a stranger to all solid Consolation. As ridiculous as it appears to carnal Men, it is our greatest security;
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1. An antipathy to sinfull Thoughts, or a setled abhorrency of such thoughts, desires, passions, and affections, as are manifestly contrary to the Will of God.
1. an antipathy to sinful Thoughts, or a settled abhorrency of such thoughts, Desires, passion, and affections, as Are manifestly contrary to the Will of God.
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Purity imports cleansing, and that the thing which is cleansed, is pure from something, and the unclean thing here, is evil thoughts, not their bare coming in, but concurring with them, which the Heart must be pure from.
Purity imports cleansing, and that the thing which is cleansed, is pure from something, and the unclean thing Here, is evil thoughts, not their bore coming in, but concurring with them, which the Heart must be pure from.
So then this Purity imports an antipathy, not only to thoughts of unnatural Crimes, but to lascivious, covetous, malitious, revengefull, proud, foolish, vain, imperious, romantick Thoughts,
So then this Purity imports an antipathy, not only to thoughts of unnatural Crimes, but to lascivious, covetous, malicious, revengeful, proud, foolish, vain, imperious, romantic Thoughts,
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and therefore David expresses the Purity of his Heart by this very Character, I hate vain thoughts, Psal. CXIX. 113. and to this purpose is that Expostulation of God in Jeremy, Chap. IV. 14. How long shall thy vain thoughts lodge within thee!
and Therefore David Expresses the Purity of his Heart by this very Character, I hate vain thoughts, Psalm CXIX. 113. and to this purpose is that Expostulation of God in Jeremiah, Chap. IV. 14. How long shall thy vain thoughts lodge within thee!
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This must needs be the intent of our great Master here, since we see he finds fault so often with Men, that aimed to be seen of Men, to have Glory of Men, to gain the Applause and Commendations of Men,
This must needs be the intent of our great Master Here, since we see he finds fault so often with Men, that aimed to be seen of Men, to have Glory of Men, to gain the Applause and Commendations of Men,
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and this is agreeable to that simplicity, which we hear so often press'd, and which the Apostles did so much rejoyce in, 2 Cor. I. 12. Without this our services want that Sincerity, which must make them amiable to the searcher of hearts;
and this is agreeable to that simplicity, which we hear so often pressed, and which the Apostles did so much rejoice in, 2 Cor. I. 12. Without this our services want that Sincerity, which must make them amiable to the searcher of hearts;
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and since love to God is expressed by our religious exercises, it must necessarily follow, these must be free from sinister ends, which if they be not, they fall under the brand and character of Dissimulation.
and since love to God is expressed by our religious exercises, it must necessarily follow, these must be free from sinister ends, which if they be not, they fallen under the brand and character of Dissimulation.
and the operations of his hands, of his will, and of his commands, of his promises and of his threatnings, of his various providences and dispensations, of Heaven and eternal happiness.
and the operations of his hands, of his will, and of his commands, of his promises and of his threatenings, of his various providences and dispensations, of Heaven and Eternal happiness.
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such thoughts are very necessary in order to a prudent ordering of our affairs, and without doubt are allowable and lawfull, for which of you intending to build a tower, sits not down first,
such thoughts Are very necessary in order to a prudent ordering of our affairs, and without doubt Are allowable and lawful, for which of you intending to built a tower, sits not down First,
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to this purpose Solomon, The thoughts of the righteous are right, Prov. XII. 5. but St. Paul more emphatically, 2 Cor. IV. 18. We look not so much at the things which are seen,
to this purpose Solomon, The thoughts of the righteous Are right, Curae XII. 5. but Saint Paul more emphatically, 2 Cor. IV. 18. We look not so much At the things which Are seen,
Contemplation represents things eternal in lively colours, and in seeing these the primitive Believers rejoyced more than in gazing on the riches and glories of this visible world;
Contemplation represents things Eternal in lively colours, and in seeing these the primitive Believers rejoiced more than in gazing on the riches and Glories of this visible world;
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what this inward love is, the admirable David describes at large, Psal. CXIX, and when in this Psalm you read such expressions as these, With my whole heart have I sought thee, v. 10. My soul breaketh for the longing that it hath unto thy judgments at all times, v. 20. Horror hath taken hold of me,
what this inward love is, the admirable David describes At large, Psalm CXIX, and when in this Psalm you read such expressions as these, With my Whole heart have I sought thee, v. 10. My soul breaks for the longing that it hath unto thy Judgments At all times, v. 20. Horror hath taken hold of me,
than thousands of gold and silver, v. 72. my soul fainteth for thy salvation, v. 81. O how I love thy law, it is my meditation all the day, v. 97. How sweet are thy words unto my mouth,
than thousands of gold and silver, v. 72. my soul fainteth for thy salvation, v. 81. Oh how I love thy law, it is my meditation all the day, v. 97. How sweet Are thy words unto my Mouth,
yea, sweeter than honey unto my taste, v. 103. I say, when you read such expressions as these, you may guess at the nature of this love which purifies the heart.
yea, Sweeten than honey unto my taste, v. 103. I say, when you read such expressions as these, you may guess At the nature of this love which Purifies the heart.
The observation seems a little odd, because in dreams the fancy plays, her Mistress, reason (because the bodily organs, the tools whereby she works are asleep) suspending her operations:
The observation seems a little odd, Because in dreams the fancy plays, her Mistress, reason (Because the bodily organs, the tools whereby she works Are asleep) suspending her operations:
and heavenly, whose thoughts are taken up all day with spiritual objects, may find a tincture of all this in his very dreams, and the things he most delighted in,
and heavenly, whose thoughts Are taken up all day with spiritual objects, may find a tincture of all this in his very dreams, and the things he most delighted in,
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and I do not doubt, where a man could arrive to that felicity, as to dream for the most part of Heaven and a future Happiness, and pray and praise God in his dreams, whenever his Imagination wakes in his sleep, as it would argue, that the person makes religion his business,
and I do not doubt, where a man could arrive to that felicity, as to dream for the most part of Heaven and a future Happiness, and pray and praise God in his dreams, whenever his Imagination wakes in his sleep, as it would argue, that the person makes Religion his business,
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and with the pure, thou wilt shew thy self pure, Psal. XVIII. 25. 2. As the impure cannot converse with God, so they cannot appropriate him to themselves, and therefore cannot be blessed:
and with the pure, thou wilt show thy self pure, Psalm XVIII. 25. 2. As the impure cannot converse with God, so they cannot Appropriate him to themselves, and Therefore cannot be blessed:
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He, whose heart is impure, lets Sin and World reign over him, offers the Throne of God, i. e. his heart to an usurper, puts the Scepter into a Traitors hand,
He, whose heart is impure, lets since and World Reign over him, offers the Throne of God, i. e. his heart to an usurper, puts the Sceptre into a Traitors hand,
Their Souls are oppressed, there lies much earth upon them, a very great weight of earthly, carnal, disorderly Thoughts and Desires, that like Swine, they cannot look up to things above them.
Their Souls Are oppressed, there lies much earth upon them, a very great weight of earthly, carnal, disorderly Thoughts and Desires, that like Swine, they cannot look up to things above them.
Their Souls indeed are in the nature of Glass, but the Glass is greazy and sullied with the Smoak of vain Imaginations which hinders them from beholding his goings in the Sanctuary, or at the best, they look upon God,
Their Souls indeed Are in the nature of Glass, but the Glass is greasy and sullied with the Smoke of vain Imaginations which hinders them from beholding his goings in the Sanctuary, or At the best, they look upon God,
the impure Lusts he cherishes in his heart, shut the eyes of his heart, and understanding, that he hath nothing but confused Notions and Ideas of God and his ways;
the impure Lustiest he Cherishes in his heart, shut the eyes of his heart, and understanding, that he hath nothing but confused Notions and Ideas of God and his ways;
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an estate very different from theirs, who are pure in heart, for they shall see God, which calls me to the III. Third and last particular, How the pure in heart shall see God;
an estate very different from theirs, who Are pure in heart, for they shall see God, which calls me to the III. Third and last particular, How the pure in heart shall see God;
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Even Heathen Philosophers required Purification of the heart from all gross, lustfull, covetous, and worldly desires, without which they said a man could never arrive to the brighter knowledge of Philosophy. Christ leads his followers to a higher object,
Even Heathen Philosophers required Purification of the heart from all gross, lustful, covetous, and worldly Desires, without which they said a man could never arrive to the Brighter knowledge of Philosophy. christ leads his followers to a higher Object,
And that no man may think, that this blessedness reaches only Divines and other learned men, whose Studies carry them to contemplate God, his Nature, Attributes,
And that no man may think, that this blessedness reaches only Divines and other learned men, whose Studies carry them to contemplate God, his Nature, Attributes,
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and as this seeing God relates to this present World, such as are pure in heart, shall see him more clearly, more distinctly, more to their satisfaction and edification than other men.
and as this seeing God relates to this present World, such as Are pure in heart, shall see him more clearly, more distinctly, more to their satisfaction and edification than other men.
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They see him in his Ordinances, what Profit, what Advantage he intends by them, how he designs them as Channels or Pipes whereby to convey his Grace, and Spirit, and Influences to their Souls.
They see him in his Ordinances, what Profit, what Advantage he intends by them, how he designs them as Channels or Pipes whereby to convey his Grace, and Spirit, and Influences to their Souls.
Here they see but his back parts, there his face. That seeing him in the everlasting kingdom, imports a comprehension. They comprehend in some small degree here what is the depth, the height, the length,
Here they see but his back parts, there his face. That seeing him in the everlasting Kingdom, imports a comprehension. They comprehend in Some small degree Here what is the depth, the height, the length,
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but when they shall come near that inaccessible Light, and be perfectly united to him, who can express the satisfaction? indeed it cannot be express'd,
but when they shall come near that inaccessible Light, and be perfectly united to him, who can express the satisfaction? indeed it cannot be expressed,
when you are depriv'd and dispoil'd of all? Is not he the searcher of hearts? Can you deceive him who sees through all your hypocrisie? Purity of heart is that which he requires,
when you Are deprived and despoiled of all? Is not he the searcher of hearts? Can you deceive him who sees through all your hypocrisy? Purity of heart is that which he requires,
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If that be unclean, the outward whiteness will never pass for currant in Heaven. The Pharisees exceeded all the men of the age they lived in, in outward sanctity;
If that be unclean, the outward whiteness will never pass for currant in Heaven. The Pharisees exceeded all the men of the age they lived in, in outward sanctity;
notwithstanding all this, the son of God who saw their hearts, and the impurity of their souls, calls them serpents, and a generation of vipers, Matth. XXIII. 33.
notwithstanding all this, the son of God who saw their hearts, and the impurity of their Souls, calls them Serpents, and a generation of vipers, Matthew XXIII. 33.
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and finish them without the help of the body; such are Pride, Lust, Covetousness, and Discontent because Providence crosses our designs, and bitter Envy,
and finish them without the help of the body; such Are Pride, Lust, Covetousness, and Discontent Because Providence Crosses our designs, and bitter Envy,
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and being cherished there, shed a poisonous influence upon the outward devotion, and consequently render the external worship (though never so specious) ineffectual,
and being cherished there, shed a poisonous influence upon the outward devotion, and consequently render the external worship (though never so specious) ineffectual,
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a punctual observance of outward duties, and neglect of mortifying our secret Lusts, such as Ambition, Self-conceitedness, Self-admiration, lascivious Thoughts and Desires, &c. is the true complexion of Hypocrisie.
a punctual observance of outward duties, and neglect of mortifying our secret Lustiest, such as Ambition, Self-conceitedness, Self-admiration, lascivious Thoughts and Desires, etc. is the true complexion of Hypocrisy.
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only to cut off the outward excrescences, but takes nothing inwardly, to eradicate the distemper out of his heart and mind; makes but an imperfect cure;
only to Cut off the outward excrescences, but Takes nothing inwardly, to eradicate the distemper out of his heart and mind; makes but an imperfect cure;
It's true the wise man crys out, Prov. XX. 9. Who can say I have made my heart clean, I am pure from my sin? which seems to imply an impossibility of making the heart pure.
It's true the wise man cries out, Curae XX. 9. Who can say I have made my heart clean, I am pure from my since? which seems to imply an impossibility of making the heart pure.
why should you delude your selves? Why should you think it needless? Is it not Wisdom to believe him, who is the Fountain of Truth and Wisdom? Does not Reason, nay, doth not Sense tell you, that if the Waters in the Spring be muddy, the Streams and Rivulets cannot be clear? What? would you have the Fruit good when the Tree is nought? How can your Actions be pleasing to God,
why should you delude your selves? Why should you think it needless? Is it not Wisdom to believe him, who is the Fountain of Truth and Wisdom? Does not Reason, nay, does not Sense tell you, that if the Waters in the Spring be muddy, the Streams and Rivulets cannot be clear? What? would you have the Fruit good when the Tree is nought? How can your Actions be pleasing to God,
when your Minds are full of weariness, and unwillingness, and backwardness in his Service? Can the outward Man be good when the inward is rotten and putrefied? Are you wise Builders, do you think, do you hope to make a good piece of work of it, to build the Top of the House,
when your Minds Are full of weariness, and unwillingness, and backwardness in his Service? Can the outward Man be good when the inward is rotten and putrefied? are you wise Builders, do you think, do you hope to make a good piece of work of it, to built the Top of the House,
If this sense be setled in the Heart, if this Ground be well manured, the whole Garden of your Lives will abound with Flowers, and Fruits of all Sorts.
If this sense be settled in the Heart, if this Ground be well manured, the Whole Garden of your Lives will abound with Flowers, and Fruits of all Sorts.
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The statutes of the Lord are right rejoycing the heart, the commandment of the Lord is pure enlightening the eyes, Psal. XIX. 7, 8. What made David wiser than his Enemies? What made him understand more than the Antients? What made him know more than his Teachers? He tells you, Psal. CXIX. 97. Oh how I love thy Law, it is my meditation all the day, Vers. 104. Through thy Precepts I get Vnderstanding, Vers. 140. Thy word is very pure.
The statutes of the Lord Are right rejoicing the heart, the Commandment of the Lord is pure enlightening the eyes, Psalm XIX. 7, 8. What made David Wiser than his Enemies? What made him understand more than the Ancients? What made him know more than his Teachers? He tells you, Psalm CXIX. 97. O how I love thy Law, it is my meditation all the day, Vers. 104. Through thy Precepts I get Understanding, Vers. 140. Thy word is very pure.
While other Men talk of chance, and take notice of the Shell and Outside, and of the little Wheels whereby their own and other Men's affairs are turned about;
While other Men talk of chance, and take notice of the Shell and Outside, and of the little Wheels whereby their own and other Men's affairs Are turned about;
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They looked upon him and were enlightened, and their faces were not ashamed, Psal. XXXIV. 5. 3. By calling in the aid and assistance of his Holy Spirit:
They looked upon him and were enlightened, and their faces were not ashamed, Psalm XXXIV. 5. 3. By calling in the aid and assistance of his Holy Spirit:
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For it is the proper Province of that Spirit to enlighten the Mind and Understanding, and to purifie it from gross, terrestrial, and brutish Idea's, and Imaginations;
For it is the proper Province of that Spirit to enlighten the Mind and Understanding, and to purify it from gross, terrestrial, and brutish Idea's, and Imaginations;
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The best, the plainest, and easiest way to acquaint our selves with the Nature of Sin, is by reflecting on the Wages of Sin, which is Death, even everlasting Death and Misery.
The best, the Plainest, and Easiest Way to acquaint our selves with the Nature of since, is by reflecting on the Wages of since, which is Death, even everlasting Death and Misery.
But still, God having certainly threatned it, there must be something in it very nauseous, very grievous, very odious, very dreadfull, very injurious to God, and to his infinite Purity;
But still, God having Certainly threatened it, there must be something in it very nauseous, very grievous, very odious, very dreadful, very injurious to God, and to his infinite Purity;
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It will make you pray without wandring, worldly, and base troublesome thoughts. Many People complain that they are mightily troubled with wandering thoughts in Prayer:
It will make you pray without wandering, worldly, and base troublesome thoughts. Many People complain that they Are mightily troubled with wandering thoughts in Prayer:
and keep your thoughts together, and they'll willingly quit all other hold, and with cheerfulness gather about that All-sufficient Being, to whom you pray and offer your Devotions.
and keep your thoughts together, and They'll willingly quit all other hold, and with cheerfulness gather about that All-sufficient Being, to whom you pray and offer your Devotions.
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Thus Purity of Heart is to be obtain'd. But then, To prevent Discouragements, and to obviate the Mistakes, and Objections of some pious serious Christians,
Thus Purity of Heart is to be obtained. But then, To prevent Discouragements, and to obviate the Mistakes, and Objections of Some pious serious Christians,
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Indeed when the seed of God is sown in the Heart, there is an earnest desire and endeavour after perfection, which discovers it self in a chearfull progress;
Indeed when the seed of God is sown in the Heart, there is an earnest desire and endeavour After perfection, which discovers it self in a cheerful progress;
Stop not, stand not still, the measure of Purity you are arrived to, seek still to enlarge it, to extend it, make frequent journeys to Heaven with your Prayers,
Stop not, stand not still, the measure of Purity you Are arrived to, seek still to enlarge it, to extend it, make frequent journeys to Heaven with your Prayers,
as the trees of Lignaloes which the Lord hath planted, and as Cedar trees beside the waters, Numb. XXIV. 6. II. That neither Contemplation of sin, nor unallow'd of blasphemous Thoughts defile the Heart.
as the trees of Lignaloes which the Lord hath planted, and as Cedar trees beside the waters, Numb. XXIV. 6. II That neither Contemplation of since, nor unallowed of blasphemous Thoughts defile the Heart.
But here we must distinguish, for there is a Contemplation of sin that doth defile the Heart, i. e. when a man acts his sin over again in his mind;
But Here we must distinguish, for there is a Contemplation of since that does defile the Heart, i. e. when a man acts his since over again in his mind;
and having been in a vicious extravagant company the day before, represents the scene of that folly meeting to his mind with delight, thereby to whet his appetite into a desire of having such another opportunity,
and having been in a vicious extravagant company the day before, represents the scene of that folly meeting to his mind with delight, thereby to whet his appetite into a desire of having such Another opportunity,
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Or when a man having committed Lewdness, or been guilty of acts of Uncleanness, by lively Thoughts of that sin, makes the impure Pleasure skip and dance afresh in his memory, thereby to prompt himself to new enterprizes in that Villainy:
Or when a man having committed lewdness, or been guilty of acts of Uncleanness, by lively Thoughts of that since, makes the impure Pleasure skip and dance afresh in his memory, thereby to prompt himself to new Enterprises in that Villainy:
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and the particular Circumstances of it rehearsed and represented with due Aggravations, in order to work our selves into a detestation of that, and all other sins;
and the particular circumstances of it rehearsed and represented with due Aggravations, in order to work our selves into a detestation of that, and all other Sins;
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But not being allow'd of, nor encourag'd, nor consented to, as dreadfull, as heinous as they seem to be, they do not defile the heart, no more than boistrous Winds,
But not being allowed of, nor encouraged, nor consented to, as dreadful, as heinous as they seem to be, they do not defile the heart, no more than boisterous Winds,
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and Hatred, and Resistance to them, not all the Legions of the burning Lake, not all the Whirlwinds they rouse, not all the Dust they make, can defile the Spirit, which is secured, by opposing its forces to those Hellish Troops,
and Hatred, and Resistance to them, not all the Legions of the burning Lake, not all the Whirlwinds they rouse, not all the Dust they make, can defile the Spirit, which is secured, by opposing its forces to those Hellish Troops,
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good to them in a time of Peace, good in Adversity, good to them in publick Commotions, good to them in his Promises, good to them in their life time, good to them at their Death,
good to them in a time of Peace, good in Adversity, good to them in public Commotions, good to them in his Promises, good to them in their life time, good to them At their Death,
To enter into a Prince's Cabinet, and to see the Pearls, the Diamonds, the Rubies, the precious Stones, the Curiosities, the Rarities, the Riches, the Plenty, the costly Things, the great Variety that is there, this is something:
To enter into a Prince's Cabinet, and to see the Pearls, the Diamonds, the Rubies, the precious Stones, the Curiosities, the Rarities, the Riches, the Plenty, the costly Things, the great Variety that is there, this is something:
see him and admire him, see him and desire to be with him, see him and love him, see him and rejoyce in him, see him and be united to him, see him and cling to him for ever.
see him and admire him, see him and desire to be with him, see him and love him, see him and rejoice in him, see him and be united to him, see him and cling to him for ever.
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You shall see all the Patriarchs, Abraham, Isaac and Jacob; and all the Prophets, all the holy Apostles, all the Martyrs that have suffered for the Testimony of Jesus.
You shall see all the Patriarchs, Abraham, Isaac and Jacob; and all the prophets, all the holy Apostles, all the Martyrs that have suffered for the Testimony of jesus.
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You shall see the great Jesus that died at Jerusalem, was crucified on Mount Calvary, sweated drops of Blood in the Garden of Gethsemane, was crucified and rose again,
You shall see the great jesus that died At Jerusalem, was Crucified on Mount Calvary, sweated drops of Blood in the Garden of Gethsemane, was Crucified and rose again,
and therefore I shall draw a veil over it, and leave you to live in joyfull Thoughts and expectations of it, that when his Glory shall appear, you also may appear with him in Glory.
and Therefore I shall draw a veil over it, and leave you to live in joyful Thoughts and Expectations of it, that when his Glory shall appear, you also may appear with him in Glory.
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AS in this divine Sermon of our Saviour, Men and Women are pronounced blessed and happy, with respect to things which the dull sensual World spies no felicity in;
AS in this divine Sermon of our Saviour, Men and Women Are pronounced blessed and happy, with respect to things which the dull sensual World spies no felicity in;
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and the Bells ring at his entrance into a conquer'd Town, all sing his Praises, Flowers of Rhetorick and Applause are strow'd in his way, publick Intelligences are fill'd with his Commendations;
and the Bells' ring At his Entrance into a conquered Town, all sing his Praises, Flowers of Rhetoric and Applause Are strowed in his Way, public Intelligences Are filled with his Commendations;
set a peculiar mark of favour on those who are skilfull in making Peace in the words, I have read to you, Blessed are the Peace-makers, for they shall be called the Children of God. Blessed are the Peace-makers;
Set a peculiar mark of favour on those who Are skilful in making Peace in the words, I have read to you, Blessed Are the Peacemakers, for they shall be called the Children of God. Blessed Are the Peacemakers;
what? All Peace-makers? Then Turks, and Infidels, Heathens, and Pagans, and the most licentious of Christian Princes do all come into the number of the blessed, and all must be Children of God.
what? All Peacemakers? Then Turks, and Infidels, heathens, and Pagans, and the most licentious of Christian Princes do all come into the number of the blessed, and all must be Children of God.
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II. I shall examine the reasons of the supposition or the thing supposed and implied here, that those who have an aversion from this Peace-making are, and cannot be blessed. III.
II I shall examine the Reasons of the supposition or the thing supposed and implied Here, that those who have an aversion from this Peacemaking Are, and cannot be blessed. III.
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The word in the Original is NONLATINALPHABET, which as Interpreters observe in Greek Authors signifies and denotes strictly those who make or procure Peace among Persons who disagree,
The word in the Original is, which as Interpreters observe in Greek Authors signifies and denotes strictly those who make or procure Peace among Persons who disagree,
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an Enemy of the Cross of Christ, for the Law of the Cross is directly opposite to the Principles and Dictates of sinfull Flesh, Phil. III. 18. and this Enmity still grows greater and greater,
an Enemy of the Cross of christ, for the Law of the Cross is directly opposite to the Principles and Dictates of sinful Flesh, Philip III. 18. and this Enmity still grows greater and greater,
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So that to be happy, a Man must be at Peace with God, which is a Maxim so natural, that Heathens do not think themselves safe without appeasing their angry Deities,
So that to be happy, a Man must be At Peace with God, which is a Maxim so natural, that heathens do not think themselves safe without appeasing their angry Deities,
for your Iniquities have separated betwixt you and your God, and your sins have hid his Face from you, saith God, Isa. LIX. 2. To be at Peace with God, a man must be at War with his sinfull Inclinations.
for your Iniquities have separated betwixt you and your God, and your Sins have hid his Face from you, Says God, Isaiah LIX. 2. To be At Peace with God, a man must be At War with his sinful Inclinations.
To live in Peace with these, is to fall out with God, and the longer we maintain Friendship and Familiarity with these, the greater becomes the distance betwixt God and our Souls, the breach is still made wider, till we sin away at last all hopes of Reconciliation;
To live in Peace with these, is to fallen out with God, and the longer we maintain Friendship and Familiarity with these, the greater becomes the distance betwixt God and our Souls, the breach is still made wider, till we sin away At last all hope's of Reconciliation;
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and Gladness, and Serenity flows naturally into her bosom, and that is the Peace of Conscience, St. Paul speaks of, Rom. XIV. 17. And indeed there are no persons more likely to be successfull in making Peace among men,
and Gladness, and Serenity flows naturally into her bosom, and that is the Peace of Conscience, Saint Paul speaks of, Rom. XIV. 17. And indeed there Are no Persons more likely to be successful in making Peace among men,
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To maintain Peace, is part of Peace-making, for this is to make that Peace which is begun and which we find settled to our hands to continue and flourish;
To maintain Peace, is part of Peacemaking, for this is to make that Peace which is begun and which we find settled to our hands to continue and flourish;
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in a word, to preserve it, and according to the old saying, Non minor est vertus, &c. It is as great a Vertue to preserve the good thing which we have purchas'd, as to purchase it;
in a word, to preserve it, and according to the old saying, Non minor est vertus, etc. It is as great a Virtue to preserve the good thing which we have purchased, as to purchase it;
and while we behave our selves inoffensively, unblameably, and keep a Conscience void of offence toward God and Man, we take the readiest way to live peaceably.
and while we behave our selves inoffensively, unblamably, and keep a Conscience void of offence towards God and Man, we take the Readiest Way to live peaceably.
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3. And here comes in the stricter signification of the word, such as from a sense of Christian Love and Charity endeavour to reconcile disagreeing Persons,
3. And Here comes in the Stricter signification of the word, such as from a sense of Christian Love and Charity endeavour to reconcile disagreeing Persons,
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but every man also on the things of his Neighbours, as all Christians are, Phil. II. 4. The common laws of humane societies, require this Peace-making, much more the Laws of Christianity;
but every man also on the things of his Neighbours, as all Christians Are, Philip II 4. The Common laws of humane societies, require this Peacemaking, much more the Laws of Christianity;
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and since we are bound to love our Neighbours as our selves, how is it possible to obey that Law, without endeavouring to foder and join the clashing and dis-jointed Members of Christ's mystical body;
and since we Are bound to love our Neighbours as our selves, how is it possible to obey that Law, without endeavouring to fodder and join the clashing and disjointed Members of Christ's mystical body;
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and then it must be our duty to see the Beauty, Order and Harmony of that brotherly society preserved, which is impossible to be done, without actual and personal endeavours of reconciling those who are at difference,
and then it must be our duty to see the Beauty, Order and Harmony of that brotherly society preserved, which is impossible to be done, without actual and personal endeavours of reconciling those who Are At difference,
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and this argument Moses made use of, when he saw two Israelites striving together, and would have set at one, Why do you wrong one to another, seeing ye are Brethren, Act. VII. 26. 4. Such as endeavour to make others like themselves, and do instill this Christian Principle of reconciling Persons, that quarrel and live in Enmity, into others.
and this argument Moses made use of, when he saw two Israelites striving together, and would have Set At one, Why do you wrong one to Another, seeing you Are Brothers, Act. VII. 26. 4. Such as endeavour to make Others like themselves, and do instill this Christian Principle of reconciling Persons, that quarrel and live in Enmity, into Others.
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It's natural for men to endeavour to make others of the same Temper and Principles with our selves, which is the reason that men of all Persuasions do what they can to make Proselytes.
It's natural for men to endeavour to make Others of the same Temper and Principles with our selves, which is the reason that men of all Persuasions do what they can to make Proselytes.
A truly good man cannot forbear saying with St. Paul, I wish that all men were even as my self, 1 Cor. VII. 7. I mean with respect to the good things, the Grace of God hath infused into him:
A truly good man cannot forbear saying with Saint Paul, I wish that all men were even as my self, 1 Cor. VII. 7. I mean with respect to the good things, the Grace of God hath infused into him:
II. Enquire into the reasons of the supposition, or that which is implied here, that those who have an aversion from this Peace-making, cannot be blessed or happy. The reasons are,
II Inquire into the Reasons of the supposition, or that which is implied Here, that those who have an aversion from this Peacemaking, cannot be blessed or happy. The Reasons Are,
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so far from it, that the Apostle reckons it among the Plagues of the last days, 1 Tim. III. 1, 2. This know also, that in the last days perillous times shall come,
so Far from it, that the Apostle reckons it among the Plagues of the last days, 1 Tim. III. 1, 2. This know also, that in the last days perilous times shall come,
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It's true to love our selves, is a natural principle, but to love our selves so as not to be concerned for the good of others, is a sinfull self love, which renders us contemptible to God, and despicable to rational men.
It's true to love our selves, is a natural principle, but to love our selves so as not to be concerned for the good of Others, is a sinful self love, which renders us contemptible to God, and despicable to rational men.
and threatens to lay their Consciences wast, and doth not offer his helping hand to quench it, hath a Soul base and low, a poor pitifull Spirit, guilty enough to suffer in Hell,
and threatens to lay their Consciences wast, and does not offer his helping hand to quench it, hath a Soul base and low, a poor pitiful Spirit, guilty enough to suffer in Hell,
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and makes the Mountains tremble, and who hath a Prison to tame men in, a Prison from whence there is no coming out till they have paid the uttermost Farthing.
and makes the Mountains tremble, and who hath a Prison to tame men in, a Prison from whence there is no coming out till they have paid the uttermost Farthing.
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To be at Peace with this Almighty and Sovereign Being, must needs be a mighty satisfaction to the Soul that knows what God is, and looks beyond this world:
To be At Peace with this Almighty and Sovereign Being, must needs be a mighty satisfaction to the Soul that knows what God is, and looks beyond this world:
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His lusts war within his members, as St. James speaks, Jam. IV. 1. His Soul is like the troubled Sea, when it cannot rest, Isa. LVII. 20. He is no kin to God,
His Lustiest war within his members, as Saint James speaks, Jam. IV. 1. His Soul is like the troubled Sea, when it cannot rest, Isaiah LVII. 20. He is no kin to God,
for they seek Peace and ensue it, 1 Pet. III. 11. If he be related to any thing, it is to the Prince of Darkness, who delights in wrath and envy, Rev. XII. 17. 4. Such men are no Children of God, and therefore cannot be blessed;
for they seek Peace and ensue it, 1 Pet. III. 11. If he be related to any thing, it is to the Prince of Darkness, who delights in wrath and envy, Rev. XII. 17. 4. Such men Are no Children of God, and Therefore cannot be blessed;
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So that true Blessedness lies altogether in the opposite temper, viz. the Peace-makers, and of these it is, that it's said, They shall be called the Children of God;
So that true Blessedness lies altogether in the opposite temper, viz. the Peacemakers, and of these it is, that it's said, They shall be called the Children of God;
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he shall be so, God with us, God and Man. And after this stile, you are to understand the Phrase of the Text, They shall be called the Children of God, i. e.
he shall be so, God with us, God and Man. And After this style, you Are to understand the Phrase of the Text, They shall be called the Children of God, i. e.
Children of God! Why? What great blessedness is there in this title, beyond what other men enjoy? Are not Princes and great Men, who are commonly none of the best, called the Children of God, Psal. LXXXII. 6. and is not God the Father of all mankind.
Children of God! Why? What great blessedness is there in this title, beyond what other men enjoy? are not Princes and great Men, who Are commonly none of the best, called the Children of God, Psalm LXXXII. 6. and is not God the Father of all mankind.
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To be a Child of God by Regeneration, to be born again, to be born of God, to be begotten again through a lively hope, by the Word and Spirit, this is it, that makes the title truly comfortable,
To be a Child of God by Regeneration, to be born again, to be born of God, to be begotten again through a lively hope, by the Word and Spirit, this is it, that makes the title truly comfortable,
Besides the Preservation, Protection, Provision for their bodies, and common Deliverances from dangers, they participate of with the greater number, their Souls are visited by very magnificent Guests;
Beside the Preservation, Protection, Provision for their bodies, and Common Deliverances from dangers, they participate of with the greater number, their Souls Are visited by very magnificent Guests;
and gently leads those that are with young, Isa. XL. 11. They are made Partakers of the divine nature, love what God loves, hate what he hates, desire what he desires,
and gently leads those that Are with young, Isaiah XL. 11. They Are made Partakers of the divine nature, love what God loves, hate what he hates, desire what he Desires,
The Atheism, Profaneness and Hypocrisie, the dull Formality we are sunk into under the greatest encouragements, together with other crying Sins, which are among us, are enough to make a rational man wonder, that the Viols of the wrath of God are not yet poured out upon us,
The Atheism, Profaneness and Hypocrisy, the dull Formality we Are sunk into under the greatest encouragements, together with other crying Sins, which Are among us, Are enough to make a rational man wonder, that the Viols of the wrath of God Are not yet poured out upon us,
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and if so, the blessedness of such must infinitely exceed the happiness of those, who are called Children of God, upon the account either of their Creation, or Power and Authority.
and if so, the blessedness of such must infinitely exceed the happiness of those, who Are called Children of God, upon the account either of their Creation, or Power and authority.
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It's God, that makes Peace within thy Borders, saith David, Psal. CXLVII. 14. He speaks Peace to his People, Ps. LXXXV. 8. He creates Peace, Isa. LVII. 19. And calls to Peace, 1 Cor. VII. 15. And is the Authour of Peace, 1 Cor. XIV. 33. And is the Lord of Peace, 2 Thess. III. 16. The peaceable,
It's God, that makes Peace within thy Borders, Says David, Psalm CXLVII. 14. He speaks Peace to his People, Ps. LXXXV. 8. He creates Peace, Isaiah LVII. 19. And calls to Peace, 1 Cor. VII. 15. And is the Author of Peace, 1 Cor. XIV. 33. And is the Lord of Peace, 2 Thess III. 16. The peaceable,
or weaken the Character, or Title given him, which is Prince of Peace; for in so saying, he only describes the unnatural Events, and Consequences of his Gospel.
or weaken the Character, or Title given him, which is Prince of Peace; for in so saying, he only describes the unnatural Events, and Consequences of his Gospel.
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1. When a Man is truly converted to the Gospel of our Lord Jesus Christ, there is immediately infused into him a mighty hatred and indignation against sin,
1. When a Man is truly converted to the Gospel of our Lord jesus christ, there is immediately infused into him a mighty hatred and Indignation against since,
Hence arise quarrels and dissensions, which are not the natural Effects of the Gospel, but of Men's vitious humours, which hate to be controll'd by the Gospel;
Hence arise quarrels and dissensions, which Are not the natural Effects of the Gospel, but of Men's vicious humours, which hate to be controlled by the Gospel;
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and hither must be referr'd the Persecutions, that befell the Primitive believers, when they would not offer incense to the Heathen Gods, whereupon they were imprison'd, harrass'd, persecuted with Fire and Sword.
and hither must be referred the Persecutions, that befell the Primitive believers, when they would not offer incense to the Heathen God's, whereupon they were imprisoned, Harassed, persecuted with Fire and Sword.
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2. This Christ speaks with relation to those Carnal and Hypocritical Professours of his Religion, who in After-ages, pusht on by Pride and by the Devil under a pretence of Zeal for his Honour,
2. This christ speaks with Relation to those Carnal and Hypocritical Professors of his Religion, who in Afterages, pushed on by Pride and by the devil under a pretence of Zeal for his Honour,
and Glory, would kill, butcher, burn, massacre thousands of their Brethren, who retain'd the Substantials of Christianity, only differ'd from them in things which Carnality,
and Glory, would kill, butcher, burn, massacre thousands of their Brothers, who retained the Substantials of Christianity, only differed from them in things which Carnality,
Crowns made of Beams of Eternal Light; Crowns which not only adorn their Heads, but fill their Faces with incomparable Beauty; Crowns such as Angels wear;
Crowns made of Beams of Eternal Light; Crowns which not only adorn their Heads, but fill their Faces with incomparable Beauty; Crowns such as Angels wear;
or warrantable Cause, disorder, or disturb that Peace, cannot be true Disciples of Christ, because they have an Aversion from that peaceable, peace-keeping,
or warrantable Cause, disorder, or disturb that Peace, cannot be true Disciples of christ, Because they have an Aversion from that peaceable, peace-keeping,
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I shall not here reflect on secular Estates and Princes, who either begin or maintain an unjust Warr, either to enrich themselves by the Spoils of their Neighbours,
I shall not Here reflect on secular Estates and Princes, who either begin or maintain an unjust War, either to enrich themselves by the Spoils of their Neighbours,
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for the very Light of Nature confutes these Practices, and he that is but a Novice in Religion may see, nothing is more contrary to the Design of the Gospel.
for the very Light of Nature confutes these Practices, and he that is but a Novice in Religion may see, nothing is more contrary to the Design of the Gospel.
However, I cannot but spend some Considerations on the sad Divisions and Quarrels, that are among those who call themselves Christians, upon the Account of Religion.
However, I cannot but spend Some Considerations on the sad Divisions and Quarrels, that Are among those who call themselves Christians, upon the Account of Religion.
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and though these Prophecies may moreover be said to be exactly fulfilled, partly with respect to the Design and Tendency of the Christian Religion, the design and intent of Christ's Laws being to make Men peaceable,
and though these Prophecies may moreover be said to be exactly fulfilled, partly with respect to the Design and Tendency of the Christian Religion, the Design and intent of Christ's Laws being to make Men peaceable,
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and professing the same Doctrine, Ceremonies, and Worship, whether they be in Europe, or Africa, or Asia, or America; and there is no particular Church, that's constituted by any publick Authority,
and professing the same Doctrine, Ceremonies, and Worship, whither they be in Europe, or Africa, or Asia, or America; and there is no particular Church, that's constituted by any public authority,
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for all the World knows the mighty differences that are within her own Bosom, of the Scotists and Thomists, of the Franciscans and Dominicans, of the Jansenists and Jesuits, who stick not to call one another Hereticks;
for all the World knows the mighty differences that Are within her own Bosom, of the Scotists and Thomists, of the Franciscans and Dominicans, of the Jansenists and Jesuits, who stick not to call one Another Heretics;
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and were it not for fear of Fire, and Prisons, and the Inquisition, some of these would break out into open War against their Adversaries and Competitours. Nay,
and were it not for Fear of Fire, and Prisons, and the Inquisition, Some of these would break out into open War against their Adversaries and Competitors. Nay,
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and Reliques, &c. contrary to the Design of the Gospel. 4. Because though she hath been often entreated, admonish'd, and exhorted to reform these Abuses,
and Relics, etc. contrary to the Design of the Gospel. 4. Because though she hath been often entreated, admonished, and exhorted to reform these Abuses,
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and such Councils as he shall call, or approve of, the sole Dictatours, and Expositours of the Doctrine of Christ, requiring blind Obedience to their Decisions contrary, not only to the Word of God,
and such Councils as he shall call, or approve of, the sole Dictators, and Expositors of the Doctrine of christ, requiring blind obedience to their Decisions contrary, not only to the Word of God,
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as to comply with Men in their Sins and Errours, which is the Reason why Peace and Holiness are join'd together in that known Exhortation of the Apostle.
as to comply with Men in their Sins and Errors, which is the Reason why Peace and Holiness Are joined together in that known Exhortation of the Apostle.
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Follow peace with all men, and Holiness, without which no man shall see the Lord, Heb. XII. 14. Indeed an external Peace we are to maintain with all Mankind,
Follow peace with all men, and Holiness, without which no man shall see the Lord, Hebrew XII. 14. Indeed an external Peace we Are to maintain with all Mankind,
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and carnal Respects, and Punctilio 's of Honour, and Credit, &c. for they all agree in fundamentals, all are satisfied that the Church of Rome hath notoriously deviated from the simplicity of the Gospel;
and carnal Respects, and Punctilio is of Honour, and Credit, etc. for they all agree in fundamentals, all Are satisfied that the Church of Room hath notoriously deviated from the simplicity of the Gospel;
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And upon that account their labours deserve great Commendations, who heretofore, and very lately have endeavour'd to reconcile the Protestant Churches into a perfect Union: A blessed Work.
And upon that account their labours deserve great Commendations, who heretofore, and very lately have endeavoured to reconcile the Protestant Churches into a perfect union: A blessed Work.
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or maintain'd in a Humour, or for worldly Ends, but that they charitably believe, it's Conscience, that puts them upon it, at least, till either the Party espousing that opinion confesses, that conscience is not at the bottom of it,
or maintained in a Humour, or for worldly Ends, but that they charitably believe, it's Conscience, that puts them upon it, At least, till either the Party espousing that opinion Confesses, that conscience is not At the bottom of it,
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5. That the differing Parties do not multiply the controversies, which are amongst them, make them neither more numerous nor greater than really they are,
5. That the differing Parties do not multiply the controversies, which Are among them, make them neither more numerous nor greater than really they Are,
8. That of these differing parties none do vye with the other, except it be in living up to the Precepts of the Gospel, particularly those of patience, long-suffering and charity.
8. That of these differing parties none do vie with the other, except it be in living up to the Precepts of the Gospel, particularly those of patience, long-suffering and charity.
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Nevertheless, where to we have already attained, let's walk by the same rule, let's mind the same things ▪ and if any be otherwise minded, God will even reveal that unto you, Phil. III. 15, 16. But however,
Nevertheless, where to we have already attained, let's walk by the same Rule, let's mind the same things ▪ and if any be otherwise minded, God will even reveal that unto you, Philip III. 15, 16. But however,
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or the Dromedary in the Wilderness, safe I say from the Danger of God's Wrath. But this cannot be the case of any of you, that live in a Country where the Gospel is preach'd, where you are told, that not to love God, is to hate him;
or the Dromedary in the Wilderness, safe I say from the Danger of God's Wrath. But this cannot be the case of any of you, that live in a Country where the Gospel is preached, where you Are told, that not to love God, is to hate him;
And hath not this been the temper, and is not this the complexion of many of you? How many years have some of you born Arms against God? Your wilfull sins are the Weapons whereby you fight against him;
And hath not this been the temper, and is not this the complexion of many of you? How many Years have Some of you born Arms against God? Your wilful Sins Are the Weapons whereby you fight against him;
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yet by espousing that life, which is odious to him, you affront his Sovereignty, and by living contrary to the Gospel, you despise and dishonour him who hath the greatest right to command you.
yet by espousing that life, which is odious to him, you affront his Sovereignty, and by living contrary to the Gospel, you despise and dishonour him who hath the greatest right to command you.
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What peace while the Whoredoms of thy Mother Jezabel, and her Witchcrafts are so many? said Jehu, 2 Kings IX. 22. So here, what peace can there be betwixt God and you,
What peace while the Whoredoms of thy Mother Jezebel, and her Witchcrafts Are so many? said Jehu, 2 Kings IX. 22. So Here, what peace can there be betwixt God and you,
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while you continue in that pride and vanity, and intemperance, and other sins, against which the wrath of God is revealed from Heaven? Do you think you are at peace with God,
while you continue in that pride and vanity, and intemperance, and other Sins, against which the wrath of God is revealed from Heaven? Do you think you Are At peace with God,
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unto the wicked, Isa. LVII. 20. Let them be never so potent, never so rich, never so wealthy, their impiety takes away all peace betwixt God and them.
unto the wicked, Isaiah LVII. 20. Let them be never so potent, never so rich, never so wealthy, their impiety Takes away all peace betwixt God and them.
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and see that God is not your friend? If you do thrive and prosper in the World, cannot those Blessings move you to be at peace with him? Do you believe he is kind to you,
and see that God is not your friend? If you do thrive and prosper in the World, cannot those Blessings move you to be At peace with him? Do you believe he is kind to you,
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and with the point of a Diamond, as it is said, Jer. XVII. 1. and you do as good as say to God with those Desperadoes, in Job, Chap. XXI. 14. Depart from us, we desire not the knowledge of thy ways.
and with the point of a Diamond, as it is said, Jer. XVII. 1. and you do as good as say to God with those Desperadoes, in Job, Chap. XXI. 14. Depart from us, we desire not the knowledge of thy ways.
would not one think that every one that believes the Gospel, should be ambitious of those qualifications, which God not only approves of, but promises to reward with the highest Honour and Dignity? Yes, did Men love God in deed and in truth, they would not only be glad to know what is pleasing to him,
would not one think that every one that believes the Gospel, should be ambitious of those qualifications, which God not only approves of, but promises to reward with the highest Honour and Dignity? Yes, did Men love God in deed and in truth, they would not only be glad to know what is pleasing to him,
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and oppose the reasons of flesh and blood, and the circumstances of their birth and quality, of their honour and grandeur, to the laws of that Saviour, by whose Blood they say, they are redeemed.
and oppose the Reasons of Flesh and blood, and the Circumstances of their birth and quality, of their honour and grandeur, to the laws of that Saviour, by whose Blood they say, they Are redeemed.
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and the threatnings and punishments of the Magistrate, thus it will be, and when opportunity serves will be carried away with the stream of their passions, and sinfull inclinations;
and the threatenings and punishments of the Magistrate, thus it will be, and when opportunity serves will be carried away with the stream of their passion, and sinful inclinations;
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Remove the cause, and you remove the effect, a remedy prescribed by the Apostle, in order to a quiet and peaceable Life, Tit. III. 2. 2. Love to do good.
Remove the cause, and you remove the Effect, a remedy prescribed by the Apostle, in order to a quiet and peaceable Life, Tit. III. 2. 2. Love to do good.
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3. Watch against selfishness, and covetousness, for its greediness after profit, and an over fondness of our temporal Interest, that puts us into heats,
3. Watch against selfishness, and covetousness, for its greediness After profit, and an over fondness of our temporal Interest, that puts us into heats,
The Apostle therefore very much insists upon this Vertue, 1 Tim. VI. and Phil. IV. 5. 4. Believe not every ill thing that is said of you, for we see daily how little credit is to be given to reports.
The Apostle Therefore very much insists upon this Virtue, 1 Tim. VI. and Philip IV. 5. 4. Believe not every ill thing that is said of you, for we see daily how little credit is to be given to reports.
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and secret grudges, and tempts to strangeness of behaviour, to revenge, to moroseness, and watching opportunities, to be even with the supposed offendour, charity believes the best, 1 Cor. XIII. 7. 5. Be not ashamed to confess your faults, when it's evident you are in the wrong;
and secret grudges, and tempts to strangeness of behaviour, to revenge, to moroseness, and watching opportunities, to be even with the supposed Offender, charity believes the best, 1 Cor. XIII. 7. 5. Be not ashamed to confess your Faults, when it's evident you Are in the wrong;
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and that's the reason why St. James is so earnest for it, James V. 16. 6. Bear with infirmities in others, with such particularly, which appear to be invincible.
and that's the reason why Saint James is so earnest for it, James V. 16. 6. Bear with infirmities in Others, with such particularly, which appear to be invincible.
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or when their Wisdom and Sagacity doth not reach so far as yours, and this according to the Command of the Holy Ghost, Rom. XIV. 1. 7. For peace sake be content to recede sometimes from your own right:
or when their Wisdom and Sagacity does not reach so Far as yours, and this according to the Command of the Holy Ghost, Rom. XIV. 1. 7. For peace sake be content to recede sometime from your own right:
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But concessions and relinquishing part of our right prepares for peace, and so did the Father of the faithfull, to prevent dissensions betwixt him and Lot; though upon the account of seniority, it belong'd to him to determine where he should pitch his Tent,
But concessions and relinquishing part of our right prepares for peace, and so did the Father of the faithful, to prevent dissensions betwixt him and Lot; though upon the account of seniority, it belonged to him to determine where he should pitch his Tent,
One great means to promote, and preserve the publick Peace of the Nation, is to do our own business, to be followers of that which is good, to do our own duty,
One great means to promote, and preserve the public Peace of the nation, is to do our own business, to be followers of that which is good, to do our own duty,
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Consider after all how your Interest is bound up with this peaceable, and peace-making Temper; for as Christ says of a Kingdom divided against it self, that it cannot stand;
Consider After all how your Interest is bound up with this peaceable, and Peacemaking Temper; for as christ Says of a Kingdom divided against it self, that it cannot stand;
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But is not the Title in the Text, given to the peaceable, and peace-making Christian, enough to make you endeavour to attain to this Character? What? Children of God? And do you feel no desire to be so? Did you ever seriously examine the privileges which attend the Children of God,
But is not the Title in the Text, given to the peaceable, and Peacemaking Christian, enough to make you endeavour to attain to this Character? What? Children of God? And do you feel no desire to be so? Did you ever seriously examine the privileges which attend the Children of God,
Do not you reflect sometimes on that Peace, which the Children of the everlasting Kingdom shall enjoy? Or is that Peace so inconsiderable, that it deserves no consideration? What is the future felicity,
Do not you reflect sometime on that Peace, which the Children of the everlasting Kingdom shall enjoy? Or is that Peace so inconsiderable, that it deserves no consideration? What is the future felicity,
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but perfect Peace, everlasting Peace, uninterrupted Peace? The peaceable Christian shall feel it, feed upon it, possess it, live upon it, peace with God, peace with the Prince of Peace, Christ Jesus, peace with all the Angels of God, peace with all the Spirits of Men made perfect.
but perfect Peace, everlasting Peace, uninterrupted Peace? The peaceable Christian shall feel it, feed upon it, possess it, live upon it, peace with God, peace with the Prince of Peace, christ jesus, peace with all the Angels of God, peace with all the Spirits of Men made perfect.
I conclude with St. Paul 's Obtestation, Colos. III. 15. And let the Peace of God rule in your hearts, to the which also ye are called in one body: and be ye thankfull. Amen.
I conclude with Saint Paul is Obtestation, Colos III. 15. And let the Peace of God Rule in your hearts, to the which also you Are called in one body: and be you thankful. Amen.
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but the next of a particular Persecution with the Tongue; i. e. Calumniating and Reviling, and therefore shall allow them a distinct Discussion, or Consideration.
but the next of a particular Persecution with the Tongue; i. e. Calumniating and Reviling, and Therefore shall allow them a distinct Discussion, or Consideration.
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To be persecuted, is to be robb'd, plunder'd, beaten, buffeted, bruised, imprison'd, tormented, hanged, burnt, drowned, &c. And are these marks of Blessedness, saith the Carnal Man? What! to be beaten, and think it a Kindness!
To be persecuted, is to be robbed, plundered, beaten, buffeted, Bruised, imprisoned, tormented, hanged, burned, drowned, etc. And Are these marks of Blessedness, Says the Carnal Man? What! to be beaten, and think it a Kindness!
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To be led to the Stake, and sing! To be tormented, and give God thanks! To be robb'd of all, and make a low bow for being so! What! be happy in Misery!
To be led to the Stake, and sing! To be tormented, and give God thanks! To be robbed of all, and make a low bow for being so! What! be happy in Misery!
II. Whether these words, as well as the preceding, imply a Negative, That those who are not persecuted for Righteousness sake are not blessed. III. I shall enquire into the Nature of the Blessedness here mentioned, and shew, how the Kingdom of Heaven is theirs, that are persecuted for Righteousness sake. I.
II Whither these words, as well as the preceding, imply a Negative, That those who Are not persecuted for Righteousness sake Are not blessed. III. I shall inquire into the Nature of the Blessedness Here mentioned, and show, how the Kingdom of Heaven is theirs, that Are persecuted for Righteousness sake. I.
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1. To persecute, NONLATINALPHABET in the Original is properly to follow hard after a thing, and with great earnestness to endeavour to seize upon a thing we desire,
1. To persecute, in the Original is properly to follow hard After a thing, and with great earnestness to endeavour to seize upon a thing we desire,
for follow in the Original, the word NONLATINALPHABET is used, which in other places we render persecute, to shew, that till it be joined with something else that alters the Sense, it is no more,
for follow in the Original, the word is used, which in other places we render persecute, to show, that till it be joined with something Else that alters the Sense, it is no more,
and practising what God in his Word hath commanded us to practise, and consequently forbearing to believe or practise, either what God hath not revealed,
and practising what God in his Word hath commanded us to practise, and consequently forbearing to believe or practise, either what God hath not revealed,
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in this v. 6. and 20. in the next, v. 33. and is sometimes called, The Righteousness of Faith, as Rom. iv. 13. i. e. a chearfull performance of the duties God hath commanded in the Gospel;
in this v. 6. and 20. in the next, v. 33. and is sometime called, The Righteousness of Faith, as Rom. iv. 13. i. e. a cheerful performance of the duties God hath commanded in the Gospel;
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Felix Mauz a turbulent Anabaptist in Helvetia, being put to death for practising against the State and Government, had the Impudence to thank God that he had called him to seal the Truth with his Blood;
Felix Mauz a turbulent Anabaptist in Helvetia, being put to death for practising against the State and Government, had the Impudence to thank God that he had called him to seal the Truth with his Blood;
but it was nothing less, indeed no more than a just Punishment for his Treasonable Practices, however colour'd over with Expressions and Sayings of Consciencious Men.
but it was nothing less, indeed no more than a just Punishment for his Treasonable Practices, however coloured over with Expressions and Sayings of Conscientious Men.
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and believes that his Conscience dictates to him both that Belief and Practice, and suffers for it, cannot properly be said to suffer for Righteousness sake,
and believes that his Conscience dictates to him both that Belief and Practice, and suffers for it, cannot properly be said to suffer for Righteousness sake,
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I say, plain, for I do not think that obscure, hard, and knotty places of Scripture which have exercised the Wits of the Learnedst Men are an ordinary Rule of Conscience.
I say, plain, for I do not think that Obscure, hard, and knotty places of Scripture which have exercised the Wits of the Learnedest Men Are an ordinary Rule of Conscience.
If a Man fancies that his Doctrine or Practice for which he suffers is commanded in the Word of God when really it is not, he suffers indeed for an erroneous Conscience, which he should have taken care to rectify and inform better,
If a Man fancies that his Doctrine or Practice for which he suffers is commanded in the Word of God when really it is not, he suffers indeed for an erroneous Conscience, which he should have taken care to rectify and inform better,
but cannot be said to be persecuted for Righteousness sake, because he suffers not for a notorious Doctrine or Action, manifestly commanded in the Word of God;
but cannot be said to be persecuted for Righteousness sake, Because he suffers not for a notorious Doctrine or Actium, manifestly commanded in the Word of God;
and the Officers of Justice who execute the Law may handle him rudely and barbarously, and though I believe God will pardon his Error, if accompanied with simplicity of Heart,
and the Officers of justice who execute the Law may handle him rudely and barbarously, and though I believe God will pardon his Error, if accompanied with simplicity of Heart,
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1. To be persecuted for Righteousness sake, is to be evil entreated for asserting or maintaining a Principle or Doctrine which God hath plainly reveal'd either by the light of Nature,
1. To be persecuted for Righteousness sake, is to be evil entreated for asserting or maintaining a Principle or Doctrine which God hath plainly revealed either by the Light of Nature,
or a multitude of Gods is Non-sense, or a Fable, as Socrates the Heathen Philosopher was, who died for that Doctrine, may be justly said to be persecuted for Righteousness sake,
or a multitude of God's is Nonsense, or a Fable, as Socrates the Heathen Philosopher was, who died for that Doctrine, may be justly said to be persecuted for Righteousness sake,
or not subscribing to the Doctrines of Transubstantiation, the Sacrifice of the Mass, Purgatory, &c. for these Doctrines are not only not to be found in the Word of God, but are contrary to it.
or not subscribing to the Doctrines of Transubstantiation, the Sacrifice of the Mass, Purgatory, etc. for these Doctrines Are not only not to be found in the Word of God, but Are contrary to it.
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Thus the Primitive believers were persecuted for righteousness sake, when imprison'd, condemn'd to the mines, butcher'd, tormented, thrown to the Lions, forced to fight with Beasts, &c. because they would not sacrifice to Idols,
Thus the Primitive believers were persecuted for righteousness sake, when imprisoned, condemned to the mines, butchered, tormented, thrown to the Lions, forced to fight with Beasts, etc. Because they would not sacrifice to Idols,
nor offer Incense to Jupiter, nor swear by the Emperours, and their genius, &c. And thus the poor Waldenses and Albigenses were persecuted for righteousness sake,
nor offer Incense to Jupiter, nor swear by the emperors, and their genius, etc. And thus the poor Waldenses and Albigenses were persecuted for righteousness sake,
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Here one would think the Negative should not hold, for it seems impertinent and absurd to say, that those good Christians, who have lived and died in times of Peace and Plenty,
Here one would think the Negative should not hold, for it seems impertinent and absurd to say, that those good Christians, who have lived and died in times of Peace and Plenty,
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1. Those who are persecuted, and are not persecuted for righteousness sake, their bare Persecution will not, cannot make them blessed, and this is very true. For,
1. Those who Are persecuted, and Are not persecuted for righteousness sake, their bore Persecution will not, cannot make them blessed, and this is very true. For,
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but still, this suffering cannot make him blessed, or happy, because he is not persecuted for righteousness sake, 'tis true, such a Man being apprehended,
but still, this suffering cannot make him blessed, or happy, Because he is not persecuted for righteousness sake, it's true, such a Man being apprehended,
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or that there is no Salvation out of the Church of Rome, &c. Considering the Penalties and Punishments, the Law inflicts in such Cases on such pragmatical Men, this may be called a Persecution,
or that there is no Salvation out of the Church of Rome, etc. Considering the Penalties and Punishments, the Law inflicts in such Cases on such pragmatical Men, this may be called a Persecution,
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this is such a blot upon Religion, such a dishonour to Christ, such an affront to truth, that such a Person must needs appear very odious in the sight of God,
this is such a blot upon Religion, such a dishonour to christ, such an affront to truth, that such a Person must needs appear very odious in the sighed of God,
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and if a Man had all the Kingdoms of the World in Possession, and were excluded from the Kingdom of Heaven, he would be a very miserable Man, miserable in all his greatness, power and authority,
and if a Man had all the Kingdoms of the World in Possession, and were excluded from the Kingdom of Heaven, he would be a very miserable Man, miserable in all his greatness, power and Authority,
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and so much the more miserable, because after the height of all this splendour, he is to sink into the nethermost Hell, from one extream to another, from the greatest felicity to the greatest misery.
and so much the more miserable, Because After the height of all this splendour, he is to sink into the nethermost Hell, from one extreme to Another, from the greatest felicity to the greatest misery.
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and flinches, and shrinks, and like the Children of Ephraim turns back in the day of battle, is so far from conquering, that he falls basely, loses ground cowardly, kisses the Temptation and is enthralled by the worst of Enemies,
and flinches, and shrinks, and like the Children of Ephraim turns back in the day of battle, is so Far from conquering, that he falls basely, loses ground cowardly, Kisses the Temptation and is enthralled by the worst of Enemies,
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a Man in suffering and dying for righteousness sake, pulls down all his lofty thoughts, makes all stoop to the Cross of Christ, submits his Faith to the Gospel,
a Man in suffering and dying for righteousness sake, pulls down all his lofty thoughts, makes all stoop to the Cross of christ, submits his Faith to the Gospel,
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but then, as suffering for righteousness sake is the deepest Act of Humiliation, so we must suppose, that the Kingdom of Heaven is theirs in a peculiar manner;
but then, as suffering for righteousness sake is the Deepest Act of Humiliation, so we must suppose, that the Kingdom of Heaven is theirs in a peculiar manner;
There is hardly any History of Martyrs and Confessours, hardly any Martyrology, but gives an account of the wonderfull joy that poor persecuted Christians have felt in the heighth of their Persecutions,
There is hardly any History of Martyrs and Confessors, hardly any Martyrology, but gives an account of the wonderful joy that poor persecuted Christians have felt in the height of their Persecutions,
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The Apostles when beaten and whipt, and scourged, departed from the Council rejoycing, because they were counted worthy to suffer shame for the Name of Christ,
The Apostles when beaten and whipped, and scourged, departed from the Council rejoicing, Because they were counted worthy to suffer shame for the Name of christ,
One Rogers coming to the Stake where he was to be burned, fetcht a great leap for joy. One Dr. Taylour, approaching the Fire in which he was to be sacrificed, danced and skipt to the Wonder and Admiration of the Sheriff.
One Rogers coming to the Stake where he was to be burned, fetched a great leap for joy. One Dr. Taylor, approaching the Fire in which he was to be sacrificed, danced and skipped to the Wonder and Admiration of the Sheriff.
for here I find God, my sweet God always After I came into this Prison, said one Glover in a Letter to his Wife, and had repos'd my self there awhile, I wept for joy,
for Here I find God, my sweet God always After I Come into this Prison, said one Glover in a letter to his Wife, and had reposed my self there awhile, I wept for joy,
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and gladness, my belly full, and said to my self, Lord, what am I, that I should be counted worthy to be numbred among those that suffer for the Gospel's sake!
and gladness, my belly full, and said to my self, Lord, what am I, that I should be counted worthy to be numbered among those that suffer for the Gospel's sake!
I was never merrier in Cbrist, than I am now in Prison, said one Tims. One Pierson, with a cheerfull Countenance embraced the Stake, at which he was to be burnt, and kissing it, said;
I was never merrier in Christ, than I am now in Prison, said one Tims. One Pierson, with a cheerful Countenance embraced the Stake, At which he was to be burned, and kissing it, said;
O how my heart leaps and skips for joy, said another. One Bainham, when his Arms and Legs were half consumed by the Fire, cry'd out in the Midst of the Flames, Behold, ye Papists, ye are much for Miracles:
O how my heart leaps and skips for joy, said Another. One Bainham, when his Arms and Legs were half consumed by the Fire, cried out in the Midst of the Flames, Behold, you Papists, you Are much for Miracles:
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the ruines of this truth are preserv'd among Mahometans and Heathens. The Mahometans fancy, that those who die in the War against Christians are Martyrs,
the ruins of this truth Are preserved among Mahometans and heathens. The Mahometans fancy, that those who die in the War against Christians Are Martyrs,
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and they assign them a higher place in Paradise, and Geographers tell us of a People in the West Indies, who believing the Immortality of the Soul, fancy that those who die in defence of their Country, are advanced after death to a very high degree of felicity.
and they assign them a higher place in Paradise, and Geographers tell us of a People in the West Indies, who believing the Immortality of the Soul, fancy that those who die in defence of their Country, Are advanced After death to a very high degree of felicity.
These are nothing but reliques, and remains of the Chri••ian Doctrine, which Tradition hath left among them, that those who are persecuted for righteousness sake, are,
These Are nothing but Relics, and remains of the Chri••ian Doctrine, which Tradition hath left among them, that those who Are persecuted for righteousness sake, Are,
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but those who have been persecuted for righteousness sake, their sufferings work for them a far more exceeding Eternal weight of Glory, 2 Cor. IV. 17. a reward, enough to make a Man fond of dying, in love with suffering, enamour'd with a Prison,
but those who have been persecuted for righteousness sake, their sufferings work for them a Far more exceeding Eternal weight of Glory, 2 Cor. IV. 17. a reward, enough to make a Man found of dying, in love with suffering, enamoured with a Prison,
As one place of Scripture gives light to another, so by this we are upon, we may judge of a parallel Passage, which makes that necessary, which in the Text seems only providential.
As one place of Scripture gives Light to Another, so by this we Are upon, we may judge of a parallel Passage, which makes that necessary, which in the Text seems only providential.
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and evil entreated for his Name? Are all Hypocrites tho' never so pious, that have not suffer'd as the Apostles did? Or must all be accounted reprobates, that walk softly all their days,
and evil entreated for his Name? are all Hypocrites though never so pious, that have not suffered as the Apostles did? Or must all be accounted Reprobates, that walk softly all their days,
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1. This saying was certainly true of the Apostle's days, and the time when St. Paul writ this Epistle to Timothy: There was then no living Godly without being persecuted.
1. This saying was Certainly true of the Apostle's days, and the time when Saint Paul writ this Epistle to Timothy: There was then no living Godly without being persecuted.
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and this lasted the greatest part of three hundred Years after Christ, during which time, happen'd the ten famous or rather infamous Persecutions under Nero, Domitian, Trajan, Severus, Commodus, Maximinus, Decius, Valerianus, Aurelianus, Dioclesian;
and this lasted the greatest part of three hundred years After christ, during which time, happened the ten famous or rather infamous Persecutions under Nero, Domitian, Trajan, Severus, Commodus, Maximinus, Decius, Valerian, Aurelianus, Diocletian;
and tho' these Persecutions of the Devil appear stronger and more fiery in some than in others, especially in Persons to whose minds their former sins are represented in very dreadfull Colours, with the wrath of God flaming out against them, breathing nothing but despair and destruction;
and though these Persecutions of the devil appear Stronger and more fiery in Some than in Others, especially in Persons to whose minds their former Sins Are represented in very dreadful Colours, with the wrath of God flaming out against them, breathing nothing but despair and destruction;
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yet be they more or less, still they are Persecutions, and though abundance of Christians, that take up of Religion just so much as is consistent with their ease and profit,
yet be they more or less, still they Are Persecutions, and though abundance of Christians, that take up of Religion just so much as is consistent with their ease and profit,
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Thus Persecution is still the lot of good Christians, insomuch, that he who is not persecuted in this Sense cannot be supposed to live Godly in Christ Jesus,
Thus Persecution is still the lot of good Christians, insomuch, that he who is not persecuted in this Sense cannot be supposed to live Godly in christ jesus,
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when he grows up, the Devil will not fight against him, tempt him to evil, discourage him from goodness, fright him from the strait way, provoke him to sin, throw stumbling-blocks in his way, suggest impediments and excuses,
when he grows up, the devil will not fight against him, tempt him to evil, discourage him from Goodness, fright him from the strait Way, provoke him to since, throw stumbling-blocks in his Way, suggest impediments and excuses,
3. Those that will live Godly live so among wicked Men, in wicked Families, in wicked Societies, will not fail of suffering Persecution, For what Communion hath Light with Darkness? or what fellowship is there betwixt Christ and Belial? Wicked men cannot endure a man that is Precise,
3. Those that will live Godly live so among wicked Men, in wicked Families, in wicked Societies, will not fail of suffering Persecution, For what Communion hath Light with Darkness? or what fellowship is there betwixt christ and Belial? Wicked men cannot endure a man that is Precise,
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as it is said of Lot, 2 Pet. II. 7, 8. That dwelling in Sodom, in seeing and hearing vex'd his righteous Soul from day to day with their unlawfull Deeds and filthy Conversation;
as it is said of Lot, 2 Pet. II 7, 8. That Dwelling in Sodom, in seeing and hearing vexed his righteous Soul from day to day with their unlawful deeds and filthy Conversation;
The thing is true with respect to the Particulars, I have mention'd, and to this day it cannot be otherwise but those that will live godly in Christ Jesus must suffer Persecutisn. And yet
The thing is true with respect to the Particulars, I have mentioned, and to this day it cannot be otherwise but those that will live godly in christ jesus must suffer Persecutisn. And yet
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II. Though Persecution, like the Trojan Horse, carries innumerable Evils in its Bowels, yet we must not think it unbecoming the Divine Providence to see Righteousness persecuted.
II Though Persecution, like the Trojan Horse, carries innumerable Evils in its Bowels, yet we must not think it unbecoming the Divine Providence to see Righteousness persecuted.
more signally, since Christ Jesus appear'd in the World, and taught mankind a more perfect and stricter way of Righteousness than the World was acquainted with before.
more signally, since christ jesus appeared in the World, and taught mankind a more perfect and Stricter Way of Righteousness than the World was acquainted with before.
And what was our Saviour's life, but a continual persecution from his Cradle to his Cross? And when it was so with the Master, we cannot think his Apostles and Disciples should escape these uncivil and barbarous usages.
And what was our Saviour's life, but a continual persecution from his Cradle to his Cross? And when it was so with the Master, we cannot think his Apostles and Disciples should escape these Uncivil and barbarous usages.
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Accordingly Stephen was stoned, James beheaded, Timon, one of the seven Deacons, burnt, Thomas slain with a Dart, Simon Zelotes crucified, Jude slain in a tumult raised by the people, Mark the Evangelist burnt, Bartholomew beaten to death with Staves, Andrew crucified, Matthew stoned and beheaded, Philip crucified and beheaded, Peter crucified with his head downward,
Accordingly Stephen was stoned, James beheaded, Timon, one of the seven Deacons, burned, Thomas slave with a Dart, Simon Zealots Crucified, U^de slave in a tumult raised by the people, Mark the Evangelist burned, Bartholomew beaten to death with Staves, Andrew Crucified, Matthew stoned and beheaded, Philip Crucified and beheaded, Peter Crucified with his head downward,
Indeed, considering what love and esteem God professes to Righteousness, and the cruelties that have been exercis'd upon righteous men, Flesh and Blood will be apt to wonder how God could suffer it;
Indeed, considering what love and esteem God Professes to Righteousness, and the cruelties that have been exercised upon righteous men, Flesh and Blood will be apt to wonder how God could suffer it;
for some had their Brains breaten out with Mauls, some were cast to the Swine, some to the Lions to be devour'd, some were hang'd up by the middle, some tormented to death with Trees, a Hand or an Arm being tyed to one Tree, and a Leg to another;
for Some had their Brains breaten out with Mauls, Some were cast to the Swine, Some to the Lions to be devoured, Some were hanged up by the middle, Some tormented to death with Trees, a Hand or an Arm being tied to one Tree, and a Leg to Another;
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some dragg'd through the Streets and Kennels; some had their Tongues cut out; some had their Eyes bor'd out; some were sawn asunder; some flead alive;
Some dragged through the Streets and Kennels; Some had their Tongues Cut out; Some had their Eyes bored out; Some were sawn asunder; Some flayed alive;
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By this means the Name of the Lord Jesus came to be glorified. This converted Heathens, wrought upon Infidels, pull'd down Idolatry, chased the Devil from his Throne.
By this means the Name of the Lord jesus Come to be glorified. This converted heathens, wrought upon Infidels, pulled down Idolatry, chased the devil from his Throne.
their Sufferings forc'd people into a belief of a future Reward, and the Torments they endur'd made God amiable that thousands did embrace him. And yet III.
their Sufferings forced people into a belief of a future Reward, and the Torments they endured made God amiable that thousands did embrace him. And yet III.
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Persecuting for righteousness sake is a very great sin, a sin that cries for Vengeance, which is the reason why God even in this present life hath poured out his Wrath upon persons guilty of this crime.
Persecuting for righteousness sake is a very great since, a since that cries for Vengeance, which is the reason why God even in this present life hath poured out his Wrath upon Persons guilty of this crime.
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The Arrians were the first that began it, and the Church of Rome soon learn'd this art, beginning with the Novatians, but practised it afterwards with greater cruelty upon the Waldenses and Albigenses, and all those whom she is please to style Hereticks. The Greek Church,
The Arians were the First that began it, and the Church of Room soon learned this art, beginning with the Novatians, but practised it afterwards with greater cruelty upon the Waldenses and Albigenses, and all those whom she is please to style Heretics. The Greek Church,
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even the shadow of it, the rather, because the Point will require examining various circumstances, which either heighten or very much qualify the pretended sin;
even the shadow of it, the rather, Because the Point will require examining various Circumstances, which either heighten or very much qualify the pretended since;
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but whatever Errors, Rudenesses or Insolencies have been committed by officers of Justice in executing the Law upon Dissenters, which must not be presently charg'd upon the Doctrine and Temper of the Church:
but whatever Errors, Rudenesses or Insolences have been committed by Officers of justice in executing the Law upon Dissenters, which must not be presently charged upon the Doctrine and Temper of the Church:
Blessed be God, there is at this time in our Church a general Inclination to Tenderness, Compassion and Mildness to the moderate sort of those who differ from the Sentiments of the Church,
Blessed be God, there is At this time in our Church a general Inclination to Tenderness, Compassion and Mildness to the moderate sort of those who differ from the Sentiments of the Church,
That which I chiefly aim at in this Discourse, is, that we must not rashly charge every thing that looks like Punishment with the odious name of Persecution for Righteousness sake,
That which I chiefly aim At in this Discourse, is, that we must not rashly charge every thing that looks like Punishment with the odious name of Persecution for Righteousness sake,
And indeed a person that suffers, or is like to suffer for an Opinion or Practice of his own, had need consider well before he suffers, what he is going to suffer for,
And indeed a person that suffers, or is like to suffer for an Opinion or Practice of his own, had need Consider well before he suffers, what he is going to suffer for,
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but to suffer for an Invention of our own, or for things which have no solid Foundation in Scripture, hath nothing of Glory or Christian Magnanimity in it,
but to suffer for an Invention of our own, or for things which have no solid Foundation in Scripture, hath nothing of Glory or Christian Magnanimity in it,
and in this case a Christian had a thousand times better endeavour to rectify his Judgment, especially when no substantial Doctrine or Duty is prejudiced by it,
and in this case a Christian had a thousand times better endeavour to rectify his Judgement, especially when no substantial Doctrine or Duty is prejudiced by it,
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and though I do believe, that many who have suffer'd for such things which are not plainly deliver'd in Scripture, may have found very great comfort in their Sufferings,
and though I do believe, that many who have suffered for such things which Are not plainly Delivered in Scripture, may have found very great Comfort in their Sufferings,
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Thou that art so discontented now, because thou canst not have such outward accommodations, as thou wouldst have, what wouldst thou do if in time of Persecution, thy Body should be broken on a Wheel,
Thou that art so discontented now, Because thou Canst not have such outward accommodations, as thou Wouldst have, what Wouldst thou do if in time of Persecution, thy Body should be broken on a Wheel,
or thy Flesh kill'd with Cold, or starved with Hunger, and so left naked to the open shame of the World? Such considerations surely cannot be improper for Men, who fear, and talk of a Persecution:
or thy Flesh killed with Cold, or starved with Hunger, and so left naked to the open shame of the World? Such considerations surely cannot be improper for Men, who Fear, and talk of a Persecution:
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Nay, this very consideration would make us more patient under our ordinary Troubles, and thank God he lays no greater Trials upon us, that he deals so gently with us,
Nay, this very consideration would make us more patient under our ordinary Troubles, and thank God he lays no greater Trials upon us, that he deals so gently with us,
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As the impunity of Men abominably profane, and the uninterrupted Prosperity of very wicked Men, is a Demonstration that there must be Punishments in the next life;
As the impunity of Men abominably profane, and the uninterrupted Prosperity of very wicked Men, is a Demonstration that there must be Punishments in the next life;
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and fear him more than the greatest Monarchs, can forego all for his Name sake, and rather lose Lands and Houses, and Goods, and Life it self, than offend him.
and Fear him more than the greatest Monarchs, can forego all for his Name sake, and rather loose Lands and Houses, and Goods, and Life it self, than offend him.
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Their sufferings I say, without any visible reward, or recompence here, are Items sufficient to any rational and considerate Man, that there must be a Kingdom of Heaven,
Their sufferings I say, without any visible reward, or recompense Here, Are Items sufficient to any rational and considerate Man, that there must be a Kingdom of Heaven,
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and Children, if he leaves any, or to erect a Monument for him, or to do something after his Death to testifie his gratefull acknowledgement of his faithfull service.
and Children, if he leaves any, or to erect a Monument for him, or to do something After his Death to testify his grateful acknowledgement of his faithful service.
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however, to such as never seriously ponder'd the Promises of the Gospel, and who pretend they can believe nothing but what is agreeable to their reason, to such I say, this Argument must needs be of very great Weight provided, that they seriously think of it;
however, to such as never seriously pondered the Promises of the Gospel, and who pretend they can believe nothing but what is agreeable to their reason, to such I say, this Argument must needs be of very great Weight provided, that they seriously think of it;
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and an everlasting Kingdom, and an immense Felicity; which deserves striving, and wrestling, and working, and watchfulness, and circumspection, and self-denial, and industry,
and an everlasting Kingdom, and an immense Felicity; which deserves striving, and wrestling, and working, and watchfulness, and circumspection, and self-denial, and industry,
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That it is a glorious thing to be persecuted for righteousness sake, glorious with respect to the Company, glorious with respect to the Honour, which attends it, glorious with respect to God's Account and Esteem of it, glorious with respect to the present advantages which arise from it,
That it is a glorious thing to be persecuted for righteousness sake, glorious with respect to the Company, glorious with respect to the Honour, which attends it, glorious with respect to God's Account and Esteem of it, glorious with respect to the present advantages which arise from it,
the Company of the Holy Apostles, the Pillars and Foundations of our Religion, the Company of so many admirable Men, Saints and Martyrs, who have wash'd their Robes,
the Company of the Holy Apostles, the Pillars and Foundations of our Religion, the Company of so many admirable Men, Saints and Martyrs, who have washed their Robes,
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for in Heaven rewards and preferments go not according to seniority, or rank, or quality, or breeding, but according to the degrees of suffering, and self-denial.
for in Heaven rewards and preferments go not according to seniority, or rank, or quality, or breeding, but according to the Degrees of suffering, and self-denial.
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It's glorious with respect to the reward to come, a reward which we are forced to express by little emblems and similitudes, taken from things here on Earth,
It's glorious with respect to the reward to come, a reward which we Are forced to express by little emblems and Similitudes, taken from things Here on Earth,
Their Wounds will be turned into Trophies, their Scars into Sun-beams, their wallowing in Blood into being rapt up into the third Heaven, their Prison into a Banquetting-House;
Their Wounds will be turned into Trophies, their Scars into Sunbeams, their wallowing in Blood into being rapt up into the third Heaven, their Prison into a Banquetting-House;
the Banner whereof is Love, their Dungeon into a Palace made without Hands, their Stripes into Marks of Honour, their Buffetings into Ensigns of Victory, their Tears into Laughter, their Mourning into Dancing, their Poverty into Riches, which perish not, their Sack-cloath and Ashes,
the Banner whereof is Love, their Dungeon into a Palace made without Hands, their Stripes into Marks of Honour, their Buffetings into Ensigns of Victory, their Tears into Laughter, their Mourning into Dancing, their Poverty into Riches, which perish not, their sackcloth and Ashes,
there is a smiting with the Tongue, as well as with the Hand, Jer. XVIII. 18. and Ishmael, who was a Scoffer, is said to persecute him that was born of the Spirit, i. e.
there is a smiting with the Tongue, as well as with the Hand, Jer. XVIII. 18. and Ishmael, who was a Scoffer, is said to persecute him that was born of the Spirit, i. e.
because Men will not sin against Christ, it seems by the Rule of the Text that it turns to very good Account to those who lie under the Pressure or sharp Arrows of such evil and slanderous Tongues:
Because Men will not sin against christ, it seems by the Rule of the Text that it turns to very good Account to those who lie under the Pressure or sharp Arrows of such evil and slanderous Tongues:
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What Instances there are of Men who have reviled, and do revile, and speak all manner of Evil of Persons who sincerely and conscientiously believe in Christ.
What Instances there Are of Men who have reviled, and do revile, and speak all manner of Evil of Persons who sincerely and conscientiously believe in christ.
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1. What Instances there are of Persons who are guilty of the Crime in the Text. When a Sin looks black, a charitable Man hopes that few or none are guilty of it:
1. What Instances there Are of Persons who Are guilty of the Crime in the Text. When a since looks black, a charitable Man hope's that few or none Are guilty of it:
So here, reviling Men, and speaking all manner of evil of Persons who conscientiously believe and obey their God and Saviour, seems to be a Crime of a deep Dye;
So Here, reviling Men, and speaking all manner of evil of Persons who conscientiously believe and obey their God and Saviour, seems to be a Crime of a deep Die;
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and therefore it's worth enquiring, what Instances there are of such Sinners. And here I must tell you, That this Reviling of Conscientious Christians began very early;
and Therefore it's worth inquiring, what Instances there Are of such Sinners. And Here I must tell you, That this Reviling of Conscientious Christians began very early;
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and having call'd the Master of the House Beelzebab, we may suppose that his Apostles, and those of his Houshold, could not long escape their virulent Tongues.
and having called the Master of the House Beelzebab, we may suppose that his Apostles, and those of his Household, could not long escape their virulent Tongues.
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and instead of Gratitude, they charged them with Rebellion, for they brought them before the Magistrates, Acts XVI. 20. saying, These men, being Jews, exceedingly trouble our City,
and instead of Gratitude, they charged them with Rebellion, for they brought them before the Magistrates, Acts XVI. 20. saying, These men, being jews, exceedingly trouble our city,
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And in the same Chapter, Ver. 18. The Philosophers and others, call St. Paul a Babler, because he preach'd to them Jesus and the Resurrection of the Dead.
And in the same Chapter, Ver. 18. The Philosophers and Others, call Saint Paul a Babbler, Because he preached to them jesus and the Resurrection of the Dead.
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And Acts XXIV. 5. We have found this man, saith Tertullus, meaning St. Paul, a pestilent fellow, a mover of Sedition among all the Jews throughout the world,
And Acts XXIV. 5. We have found this man, Says Tertullus, meaning Saint Paul, a pestilent fellow, a mover of Sedition among all the jews throughout the world,
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and the Crimes the Heathens did most commonly charge the Primitive Believers with, were Atheism, eating their own Children, and the Vse of promiscuous Lusts:
and the Crimes the heathens did most commonly charge the Primitive Believers with, were Atheism, eating their own Children, and the Use of promiscuous Lustiest:
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these, by the Instigation of the Devil, call'd themselves Christians; whereupon the Heathens, making no Distinction at all, charged all Christians with these Crimes;
these, by the Instigation of the devil, called themselves Christians; whereupon the heathens, making no Distinction At all, charged all Christians with these Crimes;
and it's like, some cowardly Christians, who were tortured and put to the Rack, to be freed from their Torments confessed what the Executioners would have them confess,
and it's like, Some cowardly Christians, who were tortured and put to the Rack, to be freed from their Torments confessed what the Executioners would have them confess,
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for some time they call'd them Asinini, Followers of an Ass, either upon the old Calumny fix'd upon the Jews, that they were Worshippers of an Ass's-Head,
for Some time they called them Asinini, Followers of an Ass, either upon the old Calumny fixed upon the jews, that they were Worshippers of an Ass's-Head,
or possibly because they were Worshippers of Jesus, who rode on an Ass when he made his Entrance into Jerusalem: sometimes the best Name they could give them was Semistii or Semaxii, or Sarmentitii, Words that cannot be well expressed in English without a Paraphrase,
or possibly Because they were Worshippers of jesus, who road on an Ass when he made his Entrance into Jerusalem: sometime the best Name they could give them was Semistii or Semaxii, or Sarmentitii, Words that cannot be well expressed in English without a paraphrase,
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but thus they call'd them to jeer them, upon the Account of their Sufferings, and because they were tied to a Post or a Board divided or cut in two, which they bought very cheap,
but thus they called them to jeer them, upon the Account of their Sufferings, and Because they were tied to a Post or a Board divided or Cut in two, which they bought very cheap,
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I omit here several other odious Names they gave them, such as Praters, and Sibyllists, and Beggars, and Cross-worshippers, Credulous, and Night-walkers, &c. Julian the Apostate call'd them Galileans; this was the Nickname,
I omit Here several other odious Names they gave them, such as Praters, and Sibyllists, and Beggars, and Cross-worshippers, Credulous, and Night-walkers, etc. Julian the Apostate called them Galileans; this was the Nickname,
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and hither may be referr'd the Vollies of Calumnies the Donatists shot against the Orthodox Christians. The Church of Rome hath punctually follow'd this Track,
and hither may be referred the Volleys of Calumnies the Donatists shot against the Orthodox Christians. The Church of Room hath punctually followed this Track,
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The Waldenses, because they could not believe that the Emperor depended upon the Pope, and spoke against the debauch'd and dissolute Lives of the Roman Clergy, were accused of Manicheism; sometimes they were call'd Arians, and Deniers of the Divinity of Christ, because they could not digest Transubstantiation.
The Waldenses, Because they could not believe that the Emperor depended upon the Pope, and spoke against the debauched and dissolute Lives of the Roman Clergy, were accused of Manicheism; sometime they were called Arians, and Deniers of the Divinity of christ, Because they could not digest Transubstantiation.
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Wickliff was traduced, that he call'd the Saints of God Wicked Varlets, because in his Version of the Bible, he translated, Paul a Knave of Jesus Christ; which Word, was good and harmless in those days, being as much as a Servant, tho since that time it hath been changed into a Name of Reproach.
Wickliffe was traduced, that he called the Saints of God Wicked Varlets, Because in his Version of the bible, he translated, Paul a Knave of jesus christ; which Word, was good and harmless in those days, being as much as a Servant, though since that time it hath been changed into a Name of Reproach.
It were endless to heap together all the Calumnies and reproachful Names which Jesuits, Monks, and Friars, have vomited against Protestants: sometime Calvin and Luther died being drunk;
It were endless to heap together all the Calumnies and reproachful Names which Jesuits, Monks, and Friars, have vomited against Protestants: sometime calvin and Luther died being drunk;
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a Passage much like that in the Year 1621. when the Roman Missionaries gave out, that Dr. John King, Bishop of London, was upon his Death-bed reconciled to the Church of Rome by one Preston a Romish Priest;
a Passage much like that in the Year 1621. when the Roman Missionaries gave out, that Dr. John King, Bishop of London, was upon his Deathbed reconciled to the Church of Room by one Preston a Romish Priest;
But not only the Book was found to be a Forgery, but Preston being examined before the Archbishop of Canterbury, openly confess'd, That he had never been at the Bishop's House, never spoken with him,
But not only the Book was found to be a Forgery, but Preston being examined before the Archbishop of Canterbury, openly confessed, That he had never been At the Bishop's House, never spoken with him,
tho' he was sixteen days sick in his Bed. Sometimes they have had the Confidence to tell the World, that we Protestants teach that no God is to be worshipp'd;
though he was sixteen days sick in his Bed Sometime they have had the Confidence to tell the World, that we Protestants teach that no God is to be worshipped;
When the House in Black Friars in the Year 1623. Octob. 26. the House I mean where the Papists met to hear Mass and a Sermon, fell upon the People assembled there,
When the House in Black Friars in the Year 1623. October 26. the House I mean where the Papists met to hear Mass and a Sermon, fell upon the People assembled there,
and kill'd a hundred Persons, and among the rest, Drury the Priest, and their Preacher, it was given out, that the Puritans had saw'd in two the Beams and Timber of the House,
and killed a hundred Persons, and among the rest, Drury the Priest, and their Preacher, it was given out, that the Puritans had sawed in two the Beams and Timber of the House,
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but a Collection of the greatest Calumnies, where the Lyes seem to keep pace with the Lines? And what horrid things have the Priests in some Popish Countries possessed their People with against the Reformation? b. e.
but a Collection of the greatest Calumnies, where the Lies seem to keep pace with the Lines? And what horrid things have the Priests in Some Popish Countries possessed their People with against the Reformation? b. e.
that they eat young Children, and are grown as black as Devils since the Lightnings of the Vatican have scorch'd us, i. e. since the Pope hath Excommunicated the Protestants: All which I mention to let you see, that there are too many and too sad Instances of Men guilty of the Sin mention'd in the Text, viz. Reviling,
that they eat young Children, and Are grown as black as Devils since the Lightnings of the Vatican have scorched us, i. e. since the Pope hath Excommunicated the Protestants: All which I mention to let you see, that there Are too many and too sad Instances of Men guilty of the since mentioned in the Text, viz. Reviling,
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Education rivets Errors into the Mind as well as Truths, and an Error being taken for a fundamental Truth, whatever crosses it, is look'd upon as dangerous and heretical, and therefore abominable;
Education rivets Errors into the Mind as well as Truths, and an Error being taken for a fundamental Truth, whatever Crosses it, is looked upon as dangerous and heretical, and Therefore abominable;
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This was the Case of the Jews, who had been taught, that out of Galilee could arise nothing that was good, and that no Prophet could come out of Galilee, John I. 46. John VII. 52. And that was the Reason why they cast so many Reproaches upon Christ, who was reported to be a Native of Galilee. The same may be said of the Opinion they had suck'd in with their Mother's Milk, That the Messiah was to be a Temporal Prince, and appear with outward Splendor;
This was the Case of the jews, who had been taught, that out of Galilee could arise nothing that was good, and that no Prophet could come out of Galilee, John I. 46. John VII. 52. And that was the Reason why they cast so many Reproaches upon christ, who was reported to be a Native of Galilee. The same may be said of the Opinion they had sucked in with their Mother's Milk, That the Messiah was to be a Temporal Prince, and appear with outward Splendour;
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and Firebrands, and spit Flames against those who contradict their darling and perhaps profitable Principles. Thus it was in a great measure with St. Paul before his Passion was sanctified,
and Firebrands, and spit Flames against those who contradict their darling and perhaps profitable Principles. Thus it was in a great measure with Saint Paul before his Passion was sanctified,
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and this was the Cause of the horrid Language they gave to the Saviour of Mankind, calling him Samaritan, a Devil, and an Impostor, and the People that follow'd him, Cursed, John VII. 49.
and this was the Cause of the horrid Language they gave to the Saviour of Mankind, calling him Samaritan, a devil, and an Impostor, and the People that followed him, Cursed, John VII. 49.
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And in this Art the High Priest that sat Judg in Christ 's Cause seem'd to be very well skill'd, who could spell Blasphemy out of Christ's Confession, That he was the Son of God, Matth. XXVI. 63. 5. Another Reason is, Want of a sedate, even, serious, and attentive Consideration of the Cause of such innocent Christians. From a precipitate Judgment a Man can expect little but inconsiderate Speeches and Expressions;
And in this Art the High Priest that sat Judge in christ is Cause seemed to be very well skilled, who could spell Blasphemy out of Christ's Confessi, That he was the Son of God, Matthew XXVI. 63. 5. another Reason is, Want of a sedate, even, serious, and attentive Consideration of the Cause of such innocent Christians. From a precipitate Judgement a Man can expect little but inconsiderate Speeches and Expressions;
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and where Men do inspect a thing hastily, survey it only superficially, and will not take time to weigh the Circumstances of it, we need not wonder if they take the Cause by the wrong Handle;
and where Men do inspect a thing hastily, survey it only superficially, and will not take time to weigh the circumstances of it, we need not wonder if they take the Cause by the wrong Handle;
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as we see in the Proceedings of the Jews in St. Paul 's Case, Acts XXII. 27, 28, 29. They had seen one Trophimus an Ephesian with him in the Streets;
as we see in the Proceedings of the jews in Saint Paul is Case, Acts XXII. 27, 28, 29. They had seen one Trophimus an Ephesian with him in the Streets;
nor for Olive-berries from a Bramble, nor for sweet Water from salt Springs; but tho' a bad Thing cannot be the proper efficient Cause of a good one,
nor for Olive-berries from a Bramble, nor for sweet Water from salt Springs; but though a bad Thing cannot be the proper efficient Cause of a good one,
And as the Man whom History speaks of, his Enemy who struck him with an Intent to kill, broke the Imposthume in his Body, which proved his Health and Recovery;
And as the Man whom History speaks of, his Enemy who struck him with an Intent to kill, broke the Imposthume in his Body, which proved his Health and Recovery;
After the same manner, from wicked Mens reviling Conscientious Christians, God takes Occasion to reward them with Love and tender Mercies, turns those Revilings into Blessings;
After the same manner, from wicked Mens reviling Conscientious Christians, God Takes Occasion to reward them with Love and tender mercies, turns those Revilings into Blessings;
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An ordinary Judg is bound in Conscience to plead the Cause of him whom he knows to be unjustly arraign'd, much more the righteous Judge of the World may be supposed to take notice of the Innocence of his Servants whom Men unjustly calumniate,
an ordinary Judge is bound in Conscience to plead the Cause of him whom he knows to be unjustly arraigned, much more the righteous Judge of the World may be supposed to take notice of the Innocence of his Servants whom Men unjustly calumniate,
but bearing the Reproach of Christ, and esteeming it greater Riches than the Treasures of the World, without recriminating, this is it that makes him blessed, the rather,
but bearing the Reproach of christ, and esteeming it greater Riches than the Treasures of the World, without recriminating, this is it that makes him blessed, the rather,
because we have the Testimony of our Conscience, that we have done what is lawful and right, much more when we are evil spoken of falsly for Christ's sake, because we adhere close to the Gospel of Christ, because we obey our Master's Will,
Because we have the Testimony of our Conscience, that we have done what is lawful and right, much more when we Are evil spoken of falsely for Christ's sake, Because we adhere close to the Gospel of christ, Because we obey our Masters Will,
So that tho' (as I said before) these Revilings may occasion their Blessedness, yet the Particulars I have mention'd are properly the ministerial Causes that make them blessed,
So that though (as I said before) these Revilings may occasion their Blessedness, yet the Particulars I have mentioned Are properly the ministerial Causes that make them blessed,
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and consequently it's no Absurdity to say, That a thing which is a Sin to one is a Blessing to another, no more than we count it a Solecism to say, that what is one Man's Meat is another Man's Poison.
and consequently it's no Absurdity to say, That a thing which is a since to one is a Blessing to Another, no more than we count it a Solecism to say, that what is one Man's Meat is Another Man's Poison.
but if he have a Call to it, and his Intent be good, speaking of another what he is really guilty of, can be no reviling, to be sure no unjust reviling.
but if he have a Call to it, and his Intent be good, speaking of Another what he is really guilty of, can be no reviling, to be sure no unjust reviling.
Therefore, Christian, if thou wouldst not be ill spoken of, do that which is true and just, and good, and honest, and lovely, and of a good Report; and Who will harm you if you be Followers of that which is good? saith S. Peter 1 Pet. III. 13.
Therefore, Christian, if thou Wouldst not be ill spoken of, do that which is true and just, and good, and honest, and lovely, and of a good Report; and Who will harm you if you be Followers of that which is good? Says S. Peter 1 Pet. III. 13.
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God denounces a dreadful Woe against those that call evil good, and good evil, that put bitter for sweet, and sweet for bitter, Isa. V. 20. And tho' Charity believes the best, yet it believes with Discretion;
God denounces a dreadful Woe against those that call evil good, and good evil, that put bitter for sweet, and sweet for bitter, Isaiah V. 20. And though Charity believes the best, yet it believes with Discretion;
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Are you angry with the means of your Preservation? A religious Servant in a wicked Family helps to preserve that Family from being ruin'd and destroy'd, at least keeps off some greater Evils that did hang over their Heads:
are you angry with the means of your Preservation? A religious Servant in a wicked Family helps to preserve that Family from being ruined and destroyed, At least keeps off Some greater Evils that did hang over their Heads:
when by our Entreaties and Counsel we have driven the evil Spirit out of them, are you sorry that we have not let him continue in the House where he had taken up his Residence? Cursed Children!
when by our Entreaties and Counsel we have driven the evil Spirit out of them, Are you sorry that we have not let him continue in the House where he had taken up his Residence? Cursed Children!
such Mens Condemnation will not be only just, but greater than other Mens, because they refuse not only him that speaks to them from Heaven, but even those who by their Deeds speak to them here on Earth, and make the Goodness they see in sober Men the Cause of their Anger, which is intended as a Motive to their Remorse and Repentance. But, III. Let no Man's Heart fail him because he is reproach'd, reviled, or evil spoken of for the Name of Christ; it is a blessed thing to be reproach'd for Righteousness sake, to be reviled for being serious, to be despised for doing the Will of God.
such Men's Condemnation will not be only just, but greater than other Mens, Because they refuse not only him that speaks to them from Heaven, but even those who by their deeds speak to them Here on Earth, and make the goodness they see in Sobrium Men the Cause of their Anger, which is intended as a Motive to their Remorse and Repentance. But, III. Let no Man's Heart fail him Because he is reproached, reviled, or evil spoken of for the Name of christ; it is a blessed thing to be reproached for Righteousness sake, to be reviled for being serious, to be despised for doing the Will of God.
Hath not this been the Case of the best Servants of God? When I wept, and chasten'd my soul with fasting, that was to my reproach, I made sackcloth also my garment,
Hath not this been the Case of the best Servants of God? When I wept, and chastened my soul with fasting, that was to my reproach, I made Sackcloth also my garment,
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It is a mercy to you, that you have something to lose for Christ, and an Honour to them, that you do lose something for the Name of Christ: and tho' you lose not an Arm, a Leg, a Hand,
It is a mercy to you, that you have something to loose for christ, and an Honour to them, that you do loose something for the Name of christ: and though you loose not an Arm, a Leg, a Hand,
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Whatever any Man loses for Christ, he shall receive an hundredfold in Peace, Content, and Satisfaction here, and in the world to come life everlasting.
Whatever any Man loses for christ, he shall receive an hundredfold in Peace, Content, and Satisfaction Here, and in the world to come life everlasting.
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and Blessed is the man that endureth Temptations, for when he is tried, he shall receive a Crown of Righteousness, which God hath promis'd to them that love him. Amen.
and Blessed is the man that Endureth Temptations, for when he is tried, he shall receive a Crown of Righteousness, which God hath promised to them that love him. Amen.
THE future Rewards which God hath promised to them that love him, are things we have often occasion to speak of, partly because the Holy Ghost is our Guide, partly we can never say too much of it,
THE future Rewards which God hath promised to them that love him, Are things we have often occasion to speak of, partly Because the Holy Ghost is our Guide, partly we can never say too much of it,
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Christ having in all the preceding Beatitudes still shewn wherein the Blessedness of those vertuous Men whom he commends doth consist, he doth the like in this;
christ having in all the preceding Beatitudes still shown wherein the Blessedness of those virtuous Men whom he commends does consist, he does the like in this;
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for having in the foregoing Verses pronounc'd those Persons blessed who are reviled, and evil spoken of for Righteousness sake, or for the Name of Christ, he declares in this the Nature of their Blessedness, Rejoyce, saith he, and be exceeding glad, for great is your Reward in Heaven.
for having in the foregoing Verses pronounced those Persons blessed who Are reviled, and evil spoken of for Righteousness sake, or for the Name of christ, he declares in this the Nature of their Blessedness, Rejoice, Says he, and be exceeding glad, for great is your Reward in Heaven.
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And to encourage to a more chearful bearing of these unjust Reproaches, he sets before them the Example of the Prophets of old, For so persecuted they, saith he, the Prophets that were before you;
And to encourage to a more cheerful bearing of these unjust Reproaches, he sets before them the Exampl of the prophets of old, For so persecuted they, Says he, the prophets that were before you;
This was the Custom of the World many hundred, a thousand, two thousand, three thousand Years agone, to speak all manner of evil of those excellent Men;
This was the Custom of the World many hundred, a thousand, two thousand, three thousand years ago, to speak all manner of evil of those excellent Men;
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so they call'd Moses a pragmatical Man, and Samuel an old Dotard, and Elijah a Troubler of Israel, and an Enemy to the Commonwealth, and Elisha Bald pate, and Micaiah an impertinent Fellow, and Amos a Man ungentile and clownish; and so they dealt with Isaiah, whom after many Revilings they saw'd asunder; and so they used Jeremias, whom after a thousand Reproaches they stoned to Death. So persecuted they the Prophets that were before you.
so they called Moses a pragmatical Man, and Samuel an old Dotard, and Elijah a Troubler of Israel, and an Enemy to the Commonwealth, and Elisha Bald pate, and Micaiah an impertinent Fellow, and Amos a Man ungentile and clownish; and so they dealt with Isaiah, whom After many Revilings they sawed asunder; and so they used Jeremias, whom After a thousand Reproaches they stoned to Death. So persecuted they the prophets that were before you.
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If it were not so, Christ would never have encouraged those who are unjustly reviled for his Names sake to rejoyce and be exceeding glad for this Reason,
If it were not so, christ would never have encouraged those who Are unjustly reviled for his Names sake to rejoice and be exceeding glad for this Reason,
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1. The Question is not, Whether the Rewards of Heaven are matter of Joy and Gladness to those who are already actually possess'd of them, who have left this World,
1. The Question is not, Whither the Rewards of Heaven Are matter of Joy and Gladness to those who Are already actually possessed of them, who have left this World,
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and exchanged this Life for a better, and as they have heard, see in the City of our God, and see no more darkly, as through a glass, but face to face.
and exchanged this Life for a better, and as they have herd, see in the city of our God, and see no more darkly, as through a glass, but face to face.
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and are out of all Danger to be deprived of his Company? Can they be sad that are united to the bright increated Sun, which irradiates the vast Territories of Heaven, and are perpetually warmed into Strength and Vigor to praise and adore the Author,
and Are out of all Danger to be deprived of his Company? Can they be sad that Are united to the bright increated Sun, which irradiates the vast Territories of Heaven, and Are perpetually warmed into Strength and Vigor to praise and adore the Author,
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and are afflicted, reviled, persecuted, abused, as if they were forsaken not only of Men, but of Heaven too. Whether the Rewards of Heaven, things invisible and unseen, out of their reach and sight,
and Are afflicted, reviled, persecuted, abused, as if they were forsaken not only of Men, but of Heaven too. Whither the Rewards of Heaven, things invisible and unseen, out of their reach and sighed,
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and for which they have nothing to shew but a few Lines in a Book call'd the Bible; whether such things as these can be just Cause of Joy and Gladness,
and for which they have nothing to show but a few Lines in a Book called the bible; whither such things as these can be just Cause of Joy and Gladness,
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and are able to say with the Apostle, and the Believers of old, We rejoyce in the hope of the Glory of God, Rom. V. 2. So that the matter of fact is certain.
and Are able to say with the Apostle, and the Believers of old, We rejoice in the hope of the Glory of God, Rom. V. 2. So that the matter of fact is certain.
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for if a Man have sufficient ground to believe that there are such Rewards in Heaven, and that the Book call'd the Bible contains the Promises and Oracles of the Living God,
for if a Man have sufficient ground to believe that there Are such Rewards in Heaven, and that the Book called the bible contains thee Promises and Oracles of the Living God,
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because the several Writers of that Book, and particularly the Assertors of these Rewards, whose Prevarication and Aberration from the Truth could never be proved, do peremptorily affirm it:
Because the several Writers of that Book, and particularly the Assertors of these Rewards, whose Prevarication and Aberration from the Truth could never be proved, do peremptorily affirm it:
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and the Truth of which hath been convey'd and handed down from Age to Age, and sealed with a thousand and a thousand Deaths, do sufficiently demonstrate.
and the Truth of which hath been conveyed and handed down from Age to Age, and sealed with a thousand and a thousand Death's, do sufficiently demonstrate.
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And as true Miracles can be nothing but the Effects of an Omnipotent Power, so it is absurd to think, that God would lend or vouchsafe his Omnipotent Power to confirm a Lye.
And as true Miracles can be nothing but the Effects of an Omnipotent Power, so it is absurd to think, that God would lend or vouchsafe his Omnipotent Power to confirm a Lie.
And we may as well question the Publick Acts and Edicts in such a King's Reign, who lived two or three hundred years ago, attested by publick Authority,
And we may as well question the Public Acts and Edicts in such a King's Reign, who lived two or three hundred Years ago, attested by public authority,
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3. We see that these Rewards do not cause this Joy in all, the generality rejoycing more in Temporal and External, than Spiritual and Eternal Blessings:
3. We see that these Rewards do not cause this Joy in all, the generality rejoicing more in Temporal and External, than Spiritual and Eternal Blessings:
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and that which qualifies a Man for it, is a lively Belief of it, a lively Representation of it to the Mind and Understanding, a firm Perswasion of the Certainty,
and that which Qualifies a Man for it, is a lively Belief of it, a lively Representation of it to the Mind and Understanding, a firm Persuasion of the Certainty,
A Man that lives in Sin, or minds little but the World, or allows himself in any thing that's manifestly contrary to the Gospel, cannot possibly rejoyce in these Rewards;
A Man that lives in since, or minds little but the World, or allows himself in any thing that's manifestly contrary to the Gospel, cannot possibly rejoice in these Rewards;
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For this Spirit, as it must assure us of our Right to that Reward, Rom. VIII. 16, 17. so it is from that Assurance that this Joy rises, which is the Reason why it is emphatically called Joy in the Holy Ghost, Rom. XIV. 17. And yet after all, it must be confessed, that good Company doth not a little contribute toward their Joy. Which leads me to the Second Proposition;
For this Spirit, as it must assure us of our Right to that Reward, Rom. VIII. 16, 17. so it is from that Assurance that this Joy rises, which is the Reason why it is emphatically called Joy in the Holy Ghost, Rom. XIV. 17. And yet After all, it must be confessed, that good Company does not a little contribute towards their Joy. Which leads me to the Second Proposition;
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which is the Reason that Jeremy makes it an Ingredient of the greatness of Jerusalem 's Misery, Lam. I. 1. How doth the city sit solitary, which was full of people!
which is the Reason that Jeremiah makes it an Ingredient of the greatness of Jerusalem is Misery, Lam. I. 1. How does the City fit solitary, which was full of people!
Jerusalem alone sigh'd under her Load, and groan'd under her Burthen, and wept while her Neighbours rejoyc'd and triumph'd in the Success of their Attempts and Enterprizes.
Jerusalem alone sighed under her Load, and groaned under her Burden, and wept while her Neighbours rejoiced and triumphed in the Success of their Attempts and Enterprises.
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Solitariness looks strange, like a stinking Weed in a curious Flower-garden, and coming in the shape of that, which is unusual, it surprizes more, and consequently afflicts more;
Solitariness looks strange, like a stinking Weed in a curious Flower-garden, and coming in the shape of that, which is unusual, it surprises more, and consequently afflicts more;
and that's the Reason, may be, why Men bear a common Calamity, where many fare alike, better than they do a private, where they have no Partners in their Sorrows. And yet,
and that's the Reason, may be, why Men bear a Common Calamity, where many fare alike, better than they do a private, where they have no Partners in their Sorrows. And yet,
which being a thing generally neglected by Persons who suffer, they are very apt to sink into this Fancy, That none are miserable in the World as they are:
which being a thing generally neglected by Persons who suffer, they Are very apt to sink into this Fancy, That none Are miserable in the World as they Are:
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as we see Jerusalem complained, Lam. I. 12. Behold and see whether there be such a sorrow as my sorrow is, wherewith the Lord hath afflicted me in the day of his anger. And yet,
as we see Jerusalem complained, Lam. I. 12. Behold and see whither there be such a sorrow as my sorrow is, wherewith the Lord hath afflicted me in the day of his anger. And yet,
If Men as good as my self have look'd upon the Crosses that have befallen them as Marks of God's Favour, why should not I look upon mine thro' the same Glass!
If Men as good as my self have looked upon the Crosses that have befallen them as Marks of God's Favour, why should not I look upon mine through the same Glass!
How can it be said that I am as good as they, if I make not the same pious Constructions of these Providences! if I fall short of these rational Interpretations of God's Dispensations, I must needs fall short of their Goodness. Or,
How can it be said that I am as good as they, if I make not the same pious Constructions of these Providences! if I fallen short of these rational Interpretations of God's Dispensations, I must needs fallen short of their goodness. Or,
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Have the Heroes of Religion suffered so much, and shall I, a puny Christian, complain? Have the great Champions of the Gospel endured as much or more than I,
Have the Heroes of Religion suffered so much, and shall I, a puny Christian, complain? Have the great Champions of the Gospel endured as much or more than I,
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and wounded with Briars and Thorns, and shall I a Babe look to tread on Carpets? Have the Generals, the Captains in Christ's Army, gone thro' a Sea of Adversity,
and wounded with Briers and Thorns, and shall I a Babe look to tread on Carpets? Have the Generals, the Captains in Christ's Army, gone through a Sea of Adversity,
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and shall I, a common Soldier, shrink at the Waves? Have such Men as Samuel, Elijah, and Elisha, Men that could in a manner command Heaven by their Prayers, been reviled, traduced, reproach'd,
and shall I, a Common Soldier, shrink At the Waves? Have such Men as Samuel, Elijah, and Elisha, Men that could in a manner command Heaven by their Prayers, been reviled, traduced, reproached,
for then the Sufferers being able to disburden their Grief into one anothers Bosom, it gives such Satisfaction as People who are ready to burst with Grief do find when a shower of Tears does give their Sorrow vent.
for then the Sufferers being able to disburden their Grief into one another's Bosom, it gives such Satisfaction as People who Are ready to burst with Grief do find when a shower of Tears does give their Sorrow vent.
They had a regard to the End for which God did correct them, viz. to produce in them the peaceable fruits of Righteousness, and that taught them Contentedness; so must I:
They had a regard to the End for which God did correct them, viz. to produce in them the peaceable fruits of Righteousness, and that taught them Contentedness; so must I:
So that if their way be follow'd, and our Fellow-sufferers be consider'd under these Notions, their Company in suffering will certainly afford more than ordinary Consolations.
So that if their Way be followed, and our Fellow-sufferers be considered under these Notions, their Company in suffering will Certainly afford more than ordinary Consolations.
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1. Having explain'd the several Beatitudes mention'd in this excellent Sermon of our Saviour, give me leave to observe to you in the Close of all, That though every single Virtue and Qualification in the preceding Beatitudes hath a glorious Reward annexed to it, no less than the beatifick Vision of an All-sufficient God;
1. Having explained the several Beatitudes mentioned in this excellent Sermon of our Saviour, give me leave to observe to you in the Close of all, That though every single Virtue and Qualification in the preceding Beatitudes hath a glorious Reward annexed to it, no less than the beatific Vision of an All-sufficient God;
how is my Obedience universal? It's true, Christ affixes a spiritual and eternal Reward to every particular Grace, partly for our greater Encouragement, partly because every one of the aforementioned Graces tends to that Center,
how is my obedience universal? It's true, christ affixes a spiritual and Eternal Reward to every particular Grace, partly for our greater Encouragement, partly Because every one of the aforementioned Graces tends to that Centre,
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yet still there is such a Connexion among them, that they are inseparable, and he that sincerely, according to the Intent of the Law-giver, practises one, cannot forbear practising the rest,
yet still there is such a Connexion among them, that they Are inseparable, and he that sincerely, according to the Intent of the Lawgiver, practises one, cannot forbear practising the rest,
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Mourning for our Sins, the second; Meekness and composing our turbulent Passions, the third; Hunger and Thirst after Righteousness, the fourth; Mercifulness, the fifth; Purity of Heart, the sixth;
Mourning for our Sins, the second; Meekness and composing our turbulent Passion, the third; Hunger and Thirst After Righteousness, the fourth; Mercifulness, the fifth; Purity of Heart, the sixth;
subduing your inordinate Passion, you will be more at leisure to consider the Beauty and Excellency of Righteousness, and that will make you hunger and thirst after it. This Hunger and Thirst will dispose you to Mercifulness, for he that desires to grow in Grace must apply himself to Works of Mercy,
subduing your inordinate Passion, you will be more At leisure to Consider the Beauty and Excellency of Righteousness, and that will make you hunger and thirst After it. This Hunger and Thirst will dispose you to Mercifulness, for he that Desires to grow in Grace must apply himself to Works of Mercy,
and quenches Sin, as Fire doth Water, but enlarges your Love to God. This Purity of the inward Man will dispose you for Peaceableness and a Peace-making Temper;
and quenches since, as Fire does Water, but enlarges your Love to God. This Purity of the inward Man will dispose you for Peaceableness and a Peacemaking Temper;
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from hence will come Persecutions, Slanders, Reproaches, Calumnies, &c. which if you bear with a patient and generous Mind, you secure your Reward in Heaven;
from hence will come Persecutions, Slanders, Reproaches, Calumnies, etc. which if you bear with a patient and generous Mind, you secure your Reward in Heaven;
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What is there in this World that should make us so fond of rejoycing in it? The three great Idols of the World are Riches, Honour, and Sensual Pleasure; but look ye,
What is there in this World that should make us so found of rejoicing in it? The three great Idols of the World Are Riches, Honour, and Sensual Pleasure; but look you,
He that is rich this Year may be a Beggar the next, Valerianus and Andronicus, who are Emperors to day, to morrow shall be despicable to all their Subjects.
He that is rich this Year may be a Beggar the next, Valerian and Andronicus, who Are Emperor's to day, to morrow shall be despicable to all their Subject's.
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Do not we see how these outward Enjoyments crack in the very handling, and make themselves wings and flee away? He that is a Minister of State to day, may be a Prisoner to morrow;
Do not we see how these outward Enjoyments Crac in the very handling, and make themselves wings and flee away? He that is a Minister of State to day, may be a Prisoner to morrow;
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he that sits at the Helm to day, to morrow may groan in a Dungeon; he that gives Law to others to day, may be exposed to the fury of the Rabble to morrow;
he that sits At the Helm to day, to morrow may groan in a Dungeon; he that gives Law to Others to day, may be exposed to the fury of the Rabble to morrow;
And are these the mighty Things you rejoyce in? Do these Butterflies deserve such Admiration as most Men bestow upon them? Be wise ye Children of Men, be wise;
And Are these the mighty Things you rejoice in? Do these Butterflies deserve such Admiration as most Men bestow upon them? Be wise you Children of Men, be wise;
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Do but secure these Rewards, and you will be able to be always joyful, joyful in Persecution, in Poverty, in Exile, in Sickness, in Weakness, under good Report and evil Report.
Do but secure these Rewards, and you will be able to be always joyful, joyful in Persecution, in Poverty, in Exile, in Sickness, in Weakness, under good Report and evil Report.
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And indeed, till you can rejoyce in this Reward, and so rejoyce in it, that the Joy in a great measure drowns your Sorrow, you are none of the best Christians. It's possible to make sure of this Reward;
And indeed, till you can rejoice in this Reward, and so rejoice in it, that the Joy in a great measure drowns your Sorrow, you Are none of the best Christians. It's possible to make sure of this Reward;
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for besides that God is present with you, and the Lord Jesus, that merciful High Priest, is touched with the feeling of your Infirmities, you have admirable Company in your Sufferings.
for beside that God is present with you, and the Lord jesus, that merciful High Priest, is touched with the feeling of your Infirmities, you have admirable Company in your Sufferings.
The Patriarchs were Sufferers, the Prophets were Sufferers, the Apostles were Sufferers, the best Christians were Sufferers, Heaven is full of Sufferers.
The Patriarchs were Sufferers, the prophets were Sufferers, the Apostles were Sufferers, the best Christians were Sufferers, Heaven is full of Sufferers.
HAving consider'd the several Beatitudes, or Blessednesses mention'd in the preceding Verses, and which are an Introduction to the admirable Discourse which follows in this Chapter;
HAving considered the several Beatitudes, or Blessednesses mentioned in the preceding Verses, and which Are an Introduction to the admirable Discourse which follows in this Chapter;
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Divers and various are the Names and Titles the Holy Ghost gives of Christ 's Disciples, calling them sometimes Sheep, to put them in mind of the Obligation that lies upon them to be innocent,
Diverse and various Are the Names and Titles the Holy Ghost gives of christ is Disciples, calling them sometime Sheep, to put them in mind of the Obligation that lies upon them to be innocent,
Sometime new Creatures, because it is supposed they have put off the Old Man, and put on the New Man, created after God in righteousness and true holiness.
Sometime new Creatures, Because it is supposed they have put off the Old Man, and put on the New Man, created After God in righteousness and true holiness.
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I proved in the beginning of these Meditations on Christ's Sermon, that the Disciples of Christ, to whom the following Rules and Commands are directed and enjoin'd, were not barely the Apostles, nor the Apostles consider'd only as Ministers of the Gospel, but all that have enter'd themselves into the Discipline of the Holy Jesus; and therefore the Enquiry here is very justly extended to all that call themselves Christians: And that none may wonder at Christ's saying, that they are the Salt of the Earth, as if all that have the name of his Disciples were actually so, either born so,
I proved in the beginning of these Meditations on Christ's Sermon, that the Disciples of christ, to whom the following Rules and Commands Are directed and enjoined, were not barely the Apostles, nor the Apostles considered only as Ministers of the Gospel, but all that have entered themselves into the Discipline of the Holy jesus; and Therefore the Enquiry Here is very justly extended to all that call themselves Christians: And that none may wonder At Christ's saying, that they Are the Salt of the Earth, as if all that have the name of his Disciples were actually so, either born so,
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You must know, that this way of speaking expresses the Nature and Tendency of the Christian Religion, and shews, what those who are true Disciples are,
You must know, that this Way of speaking Expresses the Nature and Tendency of the Christian Religion, and shows, what those who Are true Disciples Are,
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The dullest Papist imaginable, that hears or reads these words cannot imagine, or from hence conclude a Transubstantiation, as if therefore the Disciples of Christ were Transubstantiated into Salt, because it is said, Ye are the Salt of the Earth;
The dullest Papist imaginable, that hears or reads these words cannot imagine, or from hence conclude a Transubstantiation, as if Therefore the Disciples of christ were Transubstantiated into Salt, Because it is said, You Are the Salt of the Earth;
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and this may justly raise our Wonder, they should be so blind as to fancy a Transubstantiation intended in the words, This is my Body, when the absurdities flowing from the Sacramental Bread being changed into the Natural Body of Christ, are every whit as great as the other would be,
and this may justly raise our Wonder, they should be so blind as to fancy a Transubstantiation intended in the words, This is my Body, when the absurdities flowing from the Sacramental Bred being changed into the Natural Body of christ, Are every whit as great as the other would be,
if we should believe, that every true Disciple of Christ is Transubstantiated into natural Salt. There is nothing more common in Scripture, than by the Verb is, and am, and art, and are, to express a likeness,
if we should believe, that every true Disciple of christ is Transubstantiated into natural Salt. There is nothing more Common in Scripture, than by the Verb is, and am, and art, and Are, to express a likeness,
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When Men of this Profession first appeared in the World, the rude Pagans, a great many of them, were loath to believe that they were of any use to Mankind;
When Men of this Profession First appeared in the World, the rude Pagans, a great many of them, were loath to believe that they were of any use to Mankind;
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and all true Christians at this Day are very useful Persons, for their Nature and Temper, to teach, to instruct, to comfort, and to edifie their Neighbours;
and all true Christians At this Day Are very useful Persons, for their Nature and Temper, to teach, to instruct, to Comfort, and to edify their Neighbours;
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and as heretofore God did, so still he doth very often, for the good Christians sake, (who are Inhabitants there) spare a Place, Town, City, Nation, and Country;
and as heretofore God did, so still he does very often, for the good Christians sake, (who Are Inhabitants there) spare a Place, Town, city, nation, and Country;
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an Emblem whereof God gave in the Case of Sodom, when he professed his readiness to spare the City, if but ten righteous Men could be found in it, Gen. xviii. 32. And to this purpose he told St. Paul in the Ship, wherein he sailed, God hath given thee all them that Sail with thee, i. e.
an Emblem whereof God gave in the Case of Sodom, when he professed his readiness to spare the city, if but ten righteous Men could be found in it, Gen. xviii. 32. And to this purpose he told Saint Paul in the Ship, wherein he sailed, God hath given thee all them that Sail with thee, i. e.
And if Men observ'd Providence more, they would see and admire some very strange Instances of this nature, the safety that is vouchsafed to wicked Men, being clearly upon the account of the Pious Christians that live near them, or about them.
And if Men observed Providence more, they would see and admire Some very strange Instances of this nature, the safety that is vouchsafed to wicked Men, being clearly upon the account of the Pious Christians that live near them, or about them.
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of Wisdom: And Livy for this reason calls Greece, where the wisest Men then lived, The Salt of the Gentiles, or of the Heathen World. A true Christian is a truly Wise Man;
of Wisdom: And Livy for this reason calls Greece, where the Wisest Men then lived, The Salt of the Gentiles, or of the Heathen World. A true Christian is a truly Wise Man;
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so Wise as to walk circumspectly, and redeem the time, Ephes. V. 15. He walks in Wisdom toward them that are without, Col. IV. 5. and he orders his affairs with discretion, Psal. CXIV. 5. And for this reason he is said to be a wise and faithful Servant, who keeps himself ready, and doth the work his Master hath set him, that when the Master of the House returns, he may commend,
so Wise as to walk circumspectly, and Redeem the time, Ephesians V. 15. He walks in Wisdom towards them that Are without, Col. IV. 5. and he order his affairs with discretion, Psalm CXIV. 5. And for this reason he is said to be a wise and faithful Servant, who keeps himself ready, and does the work his Master hath Set him, that when the Master of the House returns, he may commend,
Of the former St. Paul speaks, 2 Cor. IX. 2. Of the other, we have an instance in the Apostles, who when Contentions arose among the Grecians about the relief of Widows, by their moderation composed them, Acts VI. 1, 2, 3. and when a Fire of Dispute was kindled about Circumcision, by their Prudence and peaceable Disposition quieted the Tumults that rose about that Controversy. Acts XV. 23, 24. 4. Salt renders Things savoury, and creates an Appetite.
Of the former Saint Paul speaks, 2 Cor. IX. 2. Of the other, we have an instance in the Apostles, who when Contentions arose among the Greeks about the relief of Widows, by their moderation composed them, Acts VI. 1, 2, 3. and when a Fire of Dispute was kindled about Circumcision, by their Prudence and peaceable Disposition quieted the Tumults that rose about that Controversy. Acts XV. 23, 24. 4. Salt renders Things savoury, and creates an Appetite.
In this also we see the Temper of a true Christian, who by his pious Discourses and gracious Speeches, creates many times an Appetite after Things Spiritual and Divine, in those who hear him,
In this also we see the Temper of a true Christian, who by his pious Discourses and gracious Speeches, creates many times an Appetite After Things Spiritual and Divine, in those who hear him,
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as we read of Lydia, Acts XVI. 14. Nor is this all, but by his Pious and self-denying Behaviour he renders many of those Severities he practiseth, Amiable and Charming in the Eyes that observe and take notice of them,
as we read of Lydia, Acts XVI. 14. Nor is this all, but by his Pious and self-denying Behaviour he renders many of those Severities he Practiseth, Amiable and Charming in the Eyes that observe and take notice of them,
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And what are the Acts of the Holy Apostles, but Comments upon this Truth? The Courage and Heroick Patience of those excellent Men, were transcribed into the Lives of those who beheld them.
And what Are the Acts of the Holy Apostles, but Comments upon this Truth? The Courage and Heroic Patience of those excellent Men, were transcribed into the Lives of those who beheld them.
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5. Salt raises Thirst; so a Pious Christian by his delight in God, and the satisfaction he takes and finds in the ways of Religion, raises in others a hunger and thirst after Righteousness.
5. Salt raises Thirst; so a Pious Christian by his delight in God, and the satisfaction he Takes and finds in the ways of Religion, raises in Others a hunger and thirst After Righteousness.
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There is no Man but grants, that to preserve a Neighbour from Drowning, or doing himself a Mischief, is a Duty incumbent on all that have any thing of Humane Compassion in them;
There is no Man but grants, that to preserve a Neighbour from Drowning, or doing himself a Mischief, is a Duty incumbent on all that have any thing of Humane Compassion in them;
and if the concerns of the Soul are greatest, as we ordinarily confess they are, it will follow, that to preserve Men from wounding and undoing their own Souls, must be absolutely necessary.
and if the concerns of the Soul Are greatest, as we ordinarily confess they Are, it will follow, that to preserve Men from wounding and undoing their own Souls, must be absolutely necessary.
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Religion exalts Nature, and the kindnesses which the Law written upon our Hearts requires of us toward the Bodies of our Neighbours, Religion bids us exercise to their Souls, which are the nobler substances.
Religion exalts Nature, and the Kindnesses which the Law written upon our Hearts requires of us towards the Bodies of our Neighbours, Religion bids us exercise to their Souls, which Are the Nobler substances.
As things unseen are the proper Object of the Soul, so to be truly concerned about things unseen, is the proper Character of a Religious Man. And as Religion, in imitation of its Author is communicative,
As things unseen Are the proper Object of the Soul, so to be truly concerned about things unseen, is the proper Character of a Religious Man. And as Religion, in imitation of its Author is communicative,
when thou art converted, strengthen thy Brethren, Luke XXII. 32. And St. Paul in larger terms, Exhort one another daily, taking heed lest any of you be harden'd through the deceitfulness of sin, Heb. III. 13. This being the true import of the similitude used here; Let us
when thou art converted, strengthen thy Brothers, Lycia XXII. 32. And Saint Paul in larger terms, Exhort one Another daily, taking heed lest any of you be hardened through the deceitfulness of since, Hebrew III. 13. This being the true import of the similitude used Here; Let us
1. When a Man after he comes to know his Duty, either by reading, or hearing the Word preached in season and out of season, acts contrary to his Profession, and enticed,
1. When a Man After he comes to know his Duty, either by reading, or hearing the Word preached in season and out of season, acts contrary to his Profession, and enticed,
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and pamper the Body, and gratifie his Carnal Interest, he boldly neglects exerting his Zeal and Fervour for his own and other Mens Souls, which his Religion presses and urges him to;
and pamper the Body, and gratify his Carnal Interest, he boldly neglects exerting his Zeal and Fervour for his own and other Men's Souls, which his Religion presses and urges him to;
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Properly speaking, they are no Men; and so it is here, he that is a stranger to this Love is no Christian; for this Love is as much of the Essence of Christianity, as sharpness, or quickness is to Salt.
Properly speaking, they Are no Men; and so it is Here, he that is a stranger to this Love is no Christian; for this Love is as much of the Essence of Christianity, as sharpness, or quickness is to Salt.
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and the spiritual Concerns of his Neighbours, and grows weary of it; or for Carnal Reasons quits those hearty Endeavours of preserving others from Sin and Corruption;
and the spiritual Concerns of his Neighbours, and grows weary of it; or for Carnal Reasons quits those hearty Endeavours of preserving Others from since and Corruption;
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This the Holy Ghost calls departing from the Holy Commandment delivered to us, 2 Pet. II. 21. Though losing in Scripture imports sometimes, neglecting that which is a Mans greatest interest to mind, yet for the most part, loss supposes having; and that we once had that which is now gone from us;
This the Holy Ghost calls departing from the Holy Commandment Delivered to us, 2 Pet. II 21. Though losing in Scripture imports sometime, neglecting that which is a men greatest Interest to mind, yet for the most part, loss supposes having; and that we once had that which is now gone from us;
a lasting Covenant; and a Christian that is to be Salt in one sense, i. e. preserve others as much as he can from sinning, must be Salt in the other sense too, i. e.
a lasting Covenant; and a Christian that is to be Salt in one sense, i. e. preserve Others as much as he can from sinning, must be Salt in the other sense too, i. e.
continue patiently in well-doing; if he doth not, he loses his Savour, and Religion; and then if the Salt hath lost its Savour, wherewith shall it be salted?
continue patiently in welldoing; if he does not, he loses his Savour, and Religion; and then if the Salt hath lost its Savour, wherewith shall it be salted?
if it cannot, the possibility of it may, however safely be supposed, for the instruction, of the ignorant as St. Paul supposes an Angels Preaching a new Doctrin,
if it cannot, the possibility of it may, however safely be supposed, for the instruction, of the ignorant as Saint Paul supposes an Angels Preaching a new Doctrine,
1. As Salt when it hath lost its Sharpness is render'd incapable of recovering that Sharpness, there being nothing in Nature that can give it the taste of Salt again;
1. As Salt when it hath lost its Sharpness is rendered incapable of recovering that Sharpness, there being nothing in Nature that can give it the taste of Salt again;
so where People will not be perswaded either by good Examples, or by other means to endeavour the preservation of others from Sin, God very often hardens them,
so where People will not be persuaded either by good Examples, or by other means to endeavour the preservation of Others from since, God very often hardens them,
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or to bring upon them an impossibility of recovering that Grace and Power, as much as Salt cannot be Salted again, or recover its Sharpness when it hath once lost its Acrimony. God cannot endure to see Men play with his Gifts.
or to bring upon them an impossibility of recovering that Grace and Power, as much as Salt cannot be Salted again, or recover its Sharpness when it hath once lost its Acrimony. God cannot endure to see Men play with his Gifts.
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and those who give up their Names to him, and will not by the strongest Arguments be prevail'd with to act according to their Profession, shall be in danger of being so infatuated, that they shall not be salted again with the Salt of Grace and Favour, and influences of his Spirit;
and those who give up their Names to him, and will not by the Strongest Arguments be prevailed with to act according to their Profession, shall be in danger of being so infatuated, that they shall not be salted again with the Salt of Grace and Favour, and influences of his Spirit;
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for this is to bury our Talents in the Earth, or to lay them up in a Napkin, and from such shall be taken away even that which they have, Matth. XXV. 29.
for this is to bury our Talents in the Earth, or to lay them up in a Napkin, and from such shall be taken away even that which they have, Matthew XXV. 29.
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so it shall be with such unprofitable Servants, that would not take any care or pains to Convert their Neighbours from the Errors of their ways, God will cast them out, and tread them under foot, as base and unjust Stewards of his Gifts,
so it shall be with such unprofitable Servants, that would not take any care or pains to Convert their Neighbours from the Errors of their ways, God will cast them out, and tread them under foot, as base and unjust Stewards of his Gifts,
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as Lyars and perjured Persons, that made nothing of their Baptismal Covenant; as Contemners and Despisers of his Gospel, as ungrateful Wretches to the best of Masters, who enlighten'd and assisted them with his Spirit, gave them Opportunities reveal'd his Will to them, directed them how to order their Steps,
as Liars and perjured Persons, that made nothing of their Baptismal Covenant; as Contemners and Despisers of his Gospel, as ungrateful Wretches to the best of Masters, who enlightened and assisted them with his Spirit, gave them Opportunities revealed his Will to them, directed them how to order their Steps,
and this as it is an Argument of Cruelty and Unmercifulness, so it follows, that they shall have Judgment without Mercy, that have shewn no Mercy, Jam. II. 13.
and this as it is an Argument of Cruelty and Unmercifulness, so it follows, that they shall have Judgement without Mercy, that have shown no Mercy, Jam. II 13.
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Christians were intended to be like so many Angels in this Sodom of the World; and by the Beauty of their Lives to attract and charm even the most barbarous.
Christians were intended to be like so many Angels in this Sodom of the World; and by the Beauty of their Lives to attract and charm even the most barbarous.
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And had they continued stedfast in that Innocence, and Purity, and Zeal the Apostles taught them, there would not have been so much Heathenism, and Idolatry, and Impiety in the World, as we see there is.
And had they continued steadfast in that Innocence, and Purity, and Zeal the Apostles taught them, there would not have been so much Heathenism, and Idolatry, and Impiety in the World, as we see there is.
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Their evil Lives after the Apostles decease, confirm'd Infidels in their Vices, and their Quarrels and Animosities made them a Laughing-stock to the Pagans that beheld them;
Their evil Lives After the Apostles decease, confirmed Infidels in their Vices, and their Quarrels and Animosities made them a Laughingstock to the Pagans that beheld them;
and in Countries where Christians live mingled with Heathens and Infidels, it's hard to say which of these live better Lives, nay many times, the Pagans are Men of better Morals,
and in Countries where Christians live mingled with heathens and Infidels, it's hard to say which of these live better Lives, nay many times, the Pagans Are Men of better Morals,
and less given to Cheating, Defrauding, Hypocrisie, and Passion, than those who call themselves Christians. And among our selves, what a lamentable sight is it to behold,
and less given to Cheating, Defrauding, Hypocrisy, and Passion, than those who call themselves Christians. And among our selves, what a lamentable sighed is it to behold,
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how Men lead one another into Hell, and instead of Reforming, entice and delude one another into Vices, which should not be so much as named among Christians;
how Men led one Another into Hell, and instead of Reforming, entice and delude one Another into Vices, which should not be so much as nam among Christians;
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and it's our Calling to do it, as much as it is a Painters, or Limners, to draw Pictures. If a Man should profess himself to be a Carpenter, or Shoo-maker, or Joyner, or any other Handy-crafts-man,
and it's our Calling to do it, as much as it is a Painters, or Limners, to draw Pictures. If a Man should profess himself to be a Carpenter, or Shoemaker, or Joiner, or any other Handy-craftsman,
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We may therefore reduce the Dispute to this dilemma. Either you are content heartily to endeavour after this Reformation of others or you are unwilling. If unwilling, leave your Profession;
We may Therefore reduce the Dispute to this dilemma. Either you Are content heartily to endeavour After this Reformation of Others or you Are unwilling. If unwilling, leave your Profession;
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but then how will you be able to Reform others, except you first Reform your selves? Thou that teachest another, dost not thou teach thy self? Thou that sayest a Man should not steal, dost thou steal? Thou that sayest a Man should not commit Adultery, dost thou commit Adultery? Rom. II. 21, 22. Indeed the great reason why we are not more intent upon the Reformation of others, is because we have no serious regard to our own Souls, did we prize our own Salvation, we could not but prize that of others too:
but then how will you be able to Reform Others, except you First Reform your selves? Thou that Teachest Another, dost not thou teach thy self? Thou that Sayest a Man should not steal, dost thou steal? Thou that Sayest a Man should not commit Adultery, dost thou commit Adultery? Rom. II 21, 22. Indeed the great reason why we Are not more intent upon the Reformation of Others, is Because we have no serious regard to our own Souls, did we prize our own Salvation, we could not but prize that of Others too:
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But he that is unfaithful in his own spiritual Concerns, how should he be faithful in those of other Men? Did we apply our selves to a steady Conformity to the Rules of the Gospel, a Conformity which neither Prosperity could melt,
But he that is unfaithful in his own spiritual Concerns, how should he be faithful in those of other Men? Did we apply our selves to a steady Conformity to the Rules of the Gospel, a Conformity which neither Prosperity could melt,
and who knows how this might work upon them! especially, if to our blameless Lives we added now and then some seasonable Exhortations, Entreaties, and Reproofs, as opportunity serves.
and who knows how this might work upon them! especially, if to our blameless Lives we added now and then Some seasonable Exhortations, Entreaties, and Reproofs, as opportunity serves.
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and fit them for the understanding of our Sermons; and that Fire which your pious Counsels have kindled in them, we should be able to cherish and increase by our Power and Authority.
and fit them for the understanding of our Sermons; and that Fire which your pious Counsels have kindled in them, we should be able to cherish and increase by our Power and authority.
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or while you have Chid them for one sin, suppose Swearing, or Drinking, or keeping Ill Company, you have lived in another, such as Wrath, or Anger, or Covetousness, and Vncharitableness, &c. and this must necessarily obstruct their Conversion:
or while you have Child them for one since, suppose Swearing, or Drinking, or keeping Ill Company, you have lived in Another, such as Wrath, or Anger, or Covetousness, and Uncharitableness, etc. and this must necessarily obstruct their Conversion:
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As he brought the best Religion with him into the World, so he would have his Followers distinguish themselves from the rest of Mankind by something extraordinary.
As he brought the best Religion with him into the World, so he would have his Followers distinguish themselves from the rest of Mankind by something extraordinary.
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Those that improve, or rather abuse the lofty Names which are given to Christians, into self-conceitedness and contempt of others, mistake their Masters design,
Those that improve, or rather abuse the lofty Names which Are given to Christians, into Self-conceitedness and contempt of Others, mistake their Masters Design,
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God is not taken with outward shews, and they may stand knocking at Heaven-gate long enough before the Door is open'd, that have nothing to plead for their entring,
God is not taken with outward shows, and they may stand knocking At Heaven-gate long enough before the Door is opened, that have nothing to plead for their entering,
but that they were Abraham 's Children. Here on Earth Men may be admitted into the Royal Presence, because of their Titles of Dukes, Earls, Marquesses, &c. but in the Court above Men have no respect shewn them,
but that they were Abraham is Children. Here on Earth Men may be admitted into the Royal Presence, Because of their Titles of Dukes, Earls, Marquesses, etc. but in the Court above Men have no respect shown them,
This as it is to be observ'd with respect to the Title Christ gives to his Followers in the preceding Verse, where he calls them the Salt of the Earth, so it is particularly to be applied to that which follows in the Text, where Christ reflecting on the Sun and Moon, and Stars, and all the Lamps of Heaven, and considering how beneficial they are to this nether World, thinks fit to describe and represent the Manners of his Disciples by that Simile, Ye are the Light of the World.
This as it is to be observed with respect to the Title christ gives to his Followers in the preceding Verse, where he calls them the Salt of the Earth, so it is particularly to be applied to that which follows in the Text, where christ reflecting on the Sun and Moon, and Stars, and all the Lamps of Heaven, and considering how beneficial they Are to this neither World, thinks fit to describe and represent the Manners of his Disciples by that Simile, You Are the Light of the World.
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Man is naturally in a State of darkness; For ye were sometime darkness, but now are ye Light in the Lord, saith St. Paul, Eph. V. 8. Not but that unregenerate Men may be very quick and sagacious in Worldly concerns,
Man is naturally in a State of darkness; For you were sometime darkness, but now Are you Light in the Lord, Says Saint Paul, Ephesians V. 8. Not but that unregenerate Men may be very quick and sagacious in Worldly concerns,
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for which reason they are said to be enlightned, Heb. VI. 5. yet that Light as they grow up, we see very often drown'd by the Vanities and ill Examples of the World,
for which reason they Are said to be enlightened, Hebrew VI. 5. yet that Light as they grow up, we see very often drowned by the Vanities and ill Examples of the World,
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But when the Light of God's Grace, and the Spirit of the Holy Jesus irradiates their Minds, that Light which shines within even in their Understandings, doth and will certainly break forth, it being impossible to be shut up or imprison'd,
But when the Light of God's Grace, and the Spirit of the Holy jesus irradiates their Minds, that Light which shines within even in their Understandings, does and will Certainly break forth, it being impossible to be shut up or imprisoned,
and they transfigure him in a manner, as Christ was transfigured on Mount Tabor, of whom we read Luke IX. 29. That his raiment became white and glistering.
and they transfigure him in a manner, as christ was transfigured on Mount Tabor, of whom we read Lycia IX. 29. That his raiment became white and glistering.
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and in this sense he is truly changed from Glory to Glory, even as by the Spirit of our God, as it is said 2 Cor. III. 18. 2. Light is of an illuminating Nature;
and in this sense he is truly changed from Glory to Glory, even as by the Spirit of our God, as it is said 2 Cor. III. 18. 2. Light is of an illuminating Nature;
it enlightens Houses, Rooms, Caves and Dens, and an infinite variety of things ▪ so a Christian must make it his business to enlighten other Men, those especially who walk in the dark, are Children of the Night, and live in sin;
it enlightens Houses, Rooms, Caves and Dens, and an infinite variety of things ▪ so a Christian must make it his business to enlighten other Men, those especially who walk in the dark, Are Children of the Night, and live in since;
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and where Nature is backward to the work, it must be forced by Motives and Arguments, into Courage to discharge this Duty of our Christian Calling, to teach them better Principles.
and where Nature is backward to the work, it must be forced by Motives and Arguments, into Courage to discharge this Duty of our Christian Calling, to teach them better Principles.
yet was not throughly instructed in the Mystery of the Gospel, they took him unto them, and expounded to him the way of God more perfectly, Acts XVIII. 26. 3. Light is warming. The light of the Sun is so.
yet was not thoroughly instructed in the Mystery of the Gospel, they took him unto them, and expounded to him the Way of God more perfectly, Acts XVIII. 26. 3. Light is warming. The Light of the Sun is so.
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at least, we have this satisfaction, That we have done what became us as Lights. It was no doubt from the mighty Zeal that appeared in St. Paul, that the Galatians were warmed into that Fervour, that if it had been possible, they would have pluckt out their own Eyes,
At least, we have this satisfaction, That we have done what became us as Lights. It was no doubt from the mighty Zeal that appeared in Saint Paul, that the Galatians were warmed into that Fervour, that if it had been possible, they would have plucked out their own Eyes,
and given them unto him, Gal. IV. 15. 4. Light is comfortable: It comforts not only the Spirit of Man, but all other sensitive and vegetable Creatures;
and given them unto him, Gal. IV. 15. 4. Light is comfortable: It comforts not only the Spirit of Man, but all other sensitive and vegetable Creatures;
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so must a Christian comfort others that are in any trouble, with that comfort wherewith himself hath been comforted of God, 2 Cor. I. 4. This is pure Religion, to visit the Fatherless and Widows in their Affliction, Jam. I. 27. And when he saith Visit, he means such Visits as are attended with suitable Consolations;
so must a Christian Comfort Others that Are in any trouble, with that Comfort wherewith himself hath been comforted of God, 2 Cor. I. 4. This is pure Religion, to visit the Fatherless and Widows in their Affliction, Jam. I. 27. And when he Says Visit, he means such Visits as Are attended with suitable Consolations;
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A Christian is a Person that imitates Christ; not in his Miracles, not in Raising the Dead, not in Curing the Lepers, not in Opening the Eyes of the Blind; but in Charitable Actions:
A Christian is a Person that imitates christ; not in his Miracles, not in Raising the Dead, not in Curing the Lepers, not in Opening the Eyes of the Blind; but in Charitable Actions:
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and this was suitable to the Prophecies which went before of him, particularly that Isa. LXI. 2. where the Prophet speaking of him, expresly tells us, That his business would be to proclaim the acceptable year; and to Comfort those that Mourn.
and this was suitable to the Prophecies which went before of him, particularly that Isaiah LXI. 2. where the Prophet speaking of him, expressly tells us, That his business would be to proclaim the acceptable year; and to Comfort those that Mourn.
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This Cleansing the Apostle aim'd at, when he said, Eph. V. 11. Have no Fellowship with the unfruitful Works of Darkness, but rather Reproach them:
This Cleansing the Apostle aimed At, when he said, Ephesians V. 11. Have no Fellowship with the unfruitful Works of Darkness, but rather Reproach them:
And he calls the Sins of others, Works of Darkness, with Allusion to the Light of Reproof; which he thought would be the most likely way to dispel them:
And he calls the Sins of Others, Works of Darkness, with Allusion to the Light of Reproof; which he Thought would be the most likely Way to dispel them:
and dissipates the wrong Notions Men had of Religion, and which makes them come to themselves again; as it is said Luke XV. 17. 6. Light is directing; so it is to the Traveller that hath lost his way in the Night.
and dissipates the wrong Notions Men had of Religion, and which makes them come to themselves again; as it is said Lycia XV. 17. 6. Light is directing; so it is to the Traveller that hath lost his Way in the Night.
So a Christian seeing his Neighbour go astray, what should he do, but direct him into the good way? He is bound to do so much to his Neighbours Ass or Ox by virtue of that Law of Equity Deut. XXII. 1. and what!
So a Christian seeing his Neighbour go astray, what should he do, but Direct him into the good Way? He is bound to do so much to his Neighbours Ass or Ox by virtue of that Law of Equity Deuteronomy XXII. 1. and what!
not use the same Civility to his Neighbours Soul? Doth God take care of Oxen, and not of the Souls of Men? But here it is to be noted, that this Duty of directing others, hath respect not only to erroneous Opinions in Matters of Religion, but to erroneous Practices too.
not use the same Civility to his Neighbours Soul? Does God take care of Oxen, and not of the Souls of Men? But Here it is to be noted, that this Duty of directing Others, hath respect not only to erroneous Opinions in Matters of Religion, but to erroneous Practices too.
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to which purpose St. Paul, Gal. VI. 1, 2. Brethren, if any Man be overtaken in a fault, ye which are Spiritual restore such a one in the spirit of Meekness;
to which purpose Saint Paul, Gal. VI. 1, 2. Brothers, if any Man be overtaken in a fault, you which Are Spiritual restore such a one in the Spirit of Meekness;
2. The Sun shines in all Places, in all Parts of the Hemisphere; so a Christians Goodness must shine and display its Glory in all Companies, and Places too.
2. The Sun shines in all Places, in all Parts of the Hemisphere; so a Christians goodness must shine and display its Glory in all Companies, and Places too.
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This makes his Goodness truly Catholick and Universal, and in that resembles the Light of the World, or the Sun exactly, which gives Life to the Wormwood as well as to the Rose, to the Thorn as well as to the Lilly,
This makes his goodness truly Catholic and Universal, and in that resembles the Light of the World, or the Sun exactly, which gives Life to the Wormwood as well as to the Rose, to the Thorn as well as to the Lily,
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how shall the Blind find their way to Paradise? If the Sin against which they Thunder be found in their Skirts, what hope is there that their Hearers and Disciples should become Wise unto Salvation?
how shall the Blind find their Way to Paradise? If the since against which they Thunder be found in their Skirts, what hope is there that their Hearers and Disciples should become Wise unto Salvation?
something more, than to perform the Offices prescribed by the Canons, and Law of the Land. Doing good must not only be their Work, but Delight and Pleasure too.
something more, than to perform the Offices prescribed by the Canonas, and Law of the Land. Doing good must not only be their Work, but Delight and Pleasure too.
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and following Righteousness, Faith, Charity, and Peace with all them that call on the Lord with a pure heart, 2 Tim. II. 22. II. Ye are the Light of the World.
and following Righteousness, Faith, Charity, and Peace with all them that call on the Lord with a pure heart, 2 Tim. II 22. II You Are the Light of the World.
Then surely, those who are in love with works of Darkness, are no Christians. What the works of Darkness are, you will find 2 Tim. III. 1, 2, 3, 4. This know also, that in the last days perilous times shall come;
Then surely, those who Are in love with works of Darkness, Are no Christians. What the works of Darkness Are, you will find 2 Tim. III. 1, 2, 3, 4. This know also, that in the last days perilous times shall come;
for men shall be lovers of themselves, covetous, proud, boasters, blasphemers, disobedient to Parents, unthankful, unholy, traitors, heady, high-minded, lovers of Pleasure more than lovers of God;
for men shall be lovers of themselves, covetous, proud, boaster's, blasphemers, disobedient to Parents, unthankful, unholy, Traitors, heady, High-minded, lovers of Pleasure more than lovers of God;
They that are in love with any of these Works, can be no Christians; for the fundamental Law of our Religion, is to depart from iniquity, 2 Tim. II. 19. There is scarce any similitude which is more frequently made use of to express a Life of Holiness,
They that Are in love with any of these Works, can be no Christians; for the fundamental Law of our Religion, is to depart from iniquity, 2 Tim. II 19. There is scarce any similitude which is more frequently made use of to express a Life of Holiness,
or a new Nature by, than Light; and Sin, or love to it, is as frequently represented by Darkness; for in this love to a sinful course, the mind is darken'd,
or a new Nature by, than Light; and since, or love to it, is as frequently represented by Darkness; for in this love to a sinful course, the mind is darkened,
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and hath no right apprehensions of God, or of the Life to come, or of the dreadful Consequences of neglecting so great Salvation, no right Apprehensions of the Love of God,
and hath no right apprehensions of God, or of the Life to come, or of the dreadful Consequences of neglecting so great Salvation, no right Apprehensions of the Love of God,
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Whatever ill examples you behold, whatever vain Company you light into, whatever viciousness you see abroad, that must be nothing to you, your Souls must not he defiled,
Whatever ill Examples you behold, whatever vain Company you Light into, whatever viciousness you see abroad, that must be nothing to you, your Souls must not he defiled,
in what Condition will you be when your Lamps are gone out? The Light that is soon extinguish'd by the circumambient Darkness which surrounds you, is a counterfeit Light.
in what Condition will you be when your Lamps Are gone out? The Light that is soon extinguished by the circumambient Darkness which surrounds you, is a counterfeit Light.
Can you complain of want of Remembrancers and Monitors, when the Light of every Day puts you in mind, what manner of persons you ought to be? When you see the Sun shining upon you, is not this an Item,
Can you complain of want of Remembrancers and Monitors, when the Light of every Day puts you in mind, what manner of Persons you ought to be? When you see the Sun shining upon you, is not this an Item,
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for thy Word is a Lamp unto my Feet, and a Light unto my Paths, saith David, Psal. CXIX. 105. By this Light you are to try the Spirits, whether they be of God;
for thy Word is a Lamp unto my Feet, and a Light unto my Paths, Says David, Psalm CXIX. 105. By this Light you Are to try the Spirits, whither they be of God;
There are Men abroad, that teach for Doctrines the Commandments and Traditions of Men: Men that will tell you, that except you are in Communion with a certain Prelate, who exalts himself above all that is called God, even above Kings and Princes, you cannot be saved;
There Are Men abroad, that teach for Doctrines the commandments and Traditions of Men: Men that will tell you, that except you Are in Communion with a certain Prelate, who exalts himself above all that is called God, even above Kings and Princes, you cannot be saved;
Men that will tell you, that you must Pray to Saints, and implore the Intercession of the Blessed Virgin, and hear Mass, and believe against Sense and Reason, that Bread is Flesh; that you must hear Mass,
Men that will tell you, that you must Pray to Saints, and implore the Intercession of the Blessed Virgae, and hear Mass, and believe against Sense and Reason, that Bred is Flesh; that you must hear Mass,
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and Prayers you understand not; and be content to be deprived of the comfortable Cup in the Holy Sacrament. There are others that talk much of Religion,
and Prayers you understand not; and be content to be deprived of the comfortable Cup in the Holy Sacrament. There Are Others that talk much of Religion,
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and yet are great Strangers to the Christian Virtues of Meekness, and Charity, and not only confine the Favour of God to a certain Party, but would straiten yours too,
and yet Are great Strangers to the Christian Virtues of Meekness, and Charity, and not only confine the Favour of God to a certain Party, but would straiten yours too,
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and they carry it as it were in a dark Lanthorn. But all I shall say to such at this time, is what God bids the Prophet proclaim in the Ears of Persons under such Circumstances, Isa. L. 10. Who is among you that fears the Lord, that obeys the Voice of his Servant, that walks in darkness,
and they carry it as it were in a dark Lantern. But all I shall say to such At this time, is what God bids the Prophet proclaim in the Ears of Persons under such circumstances, Isaiah L. 10. Who is among you that fears the Lord, that obeys the Voice of his Servant, that walks in darkness,
Light will mingle with Light, and the Light of the Love of God in the Soul on this side Heaven, by a natural Tendency, must necessarily at last terminate in,
Light will mingle with Light, and the Light of the Love of God in the Soul on this side Heaven, by a natural Tendency, must necessarily At last terminate in,
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He had called them the Salt of the Earth, and the Light of the World, and these Characters he illustrates and inlarges upon, not only in the Text, but in the two Verses following.
He had called them the Salt of the Earth, and the Light of the World, and these Characters he illustrates and enlarges upon, not only in the Text, but in the two Verses following.
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This is the natural Sense and Design of our Saviour's Expression here, as will appear to any one that shall examine the Drift and Scope of Christ in this Sermon on the Mount, and the antecedent, and consequent Passages.
This is the natural Sense and Design of our Saviour's Expression Here, as will appear to any one that shall examine the Drift and Scope of christ in this Sermon on the Mount, and the antecedent, and consequent Passages.
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But because the Church of Rome lays a great stress upon this Place, and makes use of it to prove the perpetual visibility of their Church, I must necessarily discover to you the Vanity of that pretence,
But Because the Church of Room lays a great stress upon this Place, and makes use of it to prove the perpetual visibility of their Church, I must necessarily discover to you the Vanity of that pretence,
before I draw any Inferences from this Passage, to instruct you, how to govern your Lives and Actions according to the import of this Similitude; not that I am fond of controversy, or love to insult over a dying Religion; but the Subject lies in my way,
before I draw any Inferences from this Passage, to instruct you, how to govern your Lives and Actions according to the import of this Similitude; not that I am found of controversy, or love to insult over a dying Religion; but the Subject lies in my Way,
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and to balk it, would look like betraying the noble Cause, we have espoused, built upon the eternal Pillars of Truth and Reason. The pretence therefore is this:
and to balk it, would look like betraying the noble Cause, we have espoused, built upon the Eternal Pillars of Truth and Reason. The pretence Therefore is this:
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and there is no reason it should, for how should Heathens and Infidels be converted to the Faith of Christ, if the Church which must teach them that Faith, were not visible.
and there is no reason it should, for how should heathens and Infidels be converted to the Faith of christ, if the Church which must teach them that Faith, were not visible.
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as you Protestants pretend, Christ must have miss'd of his Design, which was by the conspicuousness of his Church to draw Unbelievers into the bosom of it.
as you Protestants pretend, christ must have missed of his Design, which was by the conspicuousness of his Church to draw Unbelievers into the bosom of it.
Now it's evident, that the Church of Rome hath been visible in all Ages, conspicuous and splendid for many Centuries together, without any interruption;
Now it's evident, that the Church of Rome hath been visible in all Ages, conspicuous and splendid for many Centuries together, without any interruption;
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yours never began to appear, till Luther and Calvin, and Henry VIII. made it visible; therefore the Church of Rome must be the true Church, and yours the false, because it hath not been visible in all Ages.
yours never began to appear, till Luther and calvin, and Henry VIII. made it visible; Therefore the Church of Rome must be the true Church, and yours the false, Because it hath not been visible in all Ages.
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for Christ doth not speak here of his Followers considered as a Church, or a body of Men united under their Pastors in the Profession of the Doctrin of the Gospel;
for christ does not speak Here of his Followers considered as a Church, or a body of Men united under their Pastors in the Profession of the Doctrine of the Gospel;
and in the Use and Administration of the Sacraments of the New Testament; but of every individual Disciple considered as a Christian, and a follower of Christ to teach him how he ought to live and behave himself in the World to the Edification of others.
and in the Use and Administration of the Sacraments of the New Testament; but of every Individu Disciple considered as a Christian, and a follower of christ to teach him how he ought to live and behave himself in the World to the Edification of Others.
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And this is evident, from the Virtues of Meekness, and Humility and Patience, and Peaceableness, &c. press'd in the foregoing Verses, which are things appertaining to every private Christian; and this saying, you are a City set on a Hill, which cannot be hid, is spoken to the very same Persons, of whom the aforesaid Virtues are required.
And this is evident, from the Virtues of Meekness, and Humility and Patience, and Peaceableness, etc. pressed in the foregoing Verses, which Are things appertaining to every private Christian; and this saying, you Are a city Set on a Hill, which cannot be hid, is spoken to the very same Persons, of whom the aforesaid Virtues Are required.
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2. Suppose they do relate to Christ 's Church, considered as a Church, they must necessarily relate to Christ 's universal Church; for here is no particular Church mention'd.
2. Suppose they do relate to christ is Church, considered as a Church, they must necessarily relate to christ is universal Church; for Here is no particular Church mentioned.
Christ 's universal Church of all Ages, Nations, Countrys may he called a City, as it is in other places stiled a Body; for as a City is made up of various Buldings,
christ is universal Church of all Ages, nations, Countries may he called a city, as it is in other places styled a Body; for as a city is made up of various Buildings,
and as a Body consists of many Members, so Christ 's universal Church consists of many particular Churches which make up that great City, and that vast Body, and if these.
and as a Body consists of many Members, so christ is universal Church consists of many particular Churches which make up that great city, and that vast Body, and if these.
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Words relate to Christ 's universal Church, how can they be applied to a particular, and especially to the Church of Rome more then to the Church of Ethiopia, or Greece, or Armenia, and how absurd must be the Consequence.
Words relate to christ is universal Church, how can they be applied to a particular, and especially to the Church of Rome more then to the Church of Ethiopia, or Greece, or Armenia, and how absurd must be the Consequence.
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therefore the Church of Rome is that Church, or therefore the Church of Rome is that City? It's true, they call themselves the Vniversal or Catholick Church,
Therefore the Church of Rome is that Church, or Therefore the Church of Rome is that city? It's true, they call themselves the Universal or Catholic Church,
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but what doth calling themselves so signify when it is evident, and clear as the Sun at Noon, that the Church of Rome is but a particular Church? There were Churches in the World before the Church of Rome was heard of,
but what does calling themselves so signify when it is evident, and clear as the Sun At Noon, that the Church of Rome is but a particular Church? There were Churches in the World before the Church of Rome was herd of,
yet what is outward Splendor and Prosperity to a Christian Church, when in Scripture it is made the Character of wicked Men, more then of those who will live godly in Christ Jesus?
yet what is outward Splendour and Prosperity to a Christian Church, when in Scripture it is made the Character of wicked Men, more then of those who will live godly in christ jesus?
as we consider a Man, who consists of two Parts, a Body and a Soul, the Body is visible, the Soul invisible, so it is with the Church, the outward Society, in which true and sincere Believers live, is the Body, and that's visible, the sincere Believers are the Soul of that Body,
as we Consider a Man, who consists of two Parts, a Body and a Soul, the Body is visible, the Soul invisible, so it is with the Church, the outward Society, in which true and sincere Believers live, is the Body, and that's visible, the sincere Believers Are the Soul of that Body,
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and hath been always visible; and that which makes it so, is the Profession of the Fundamental Principles of Christianity, contain'd in the Apostles Creed, and understood in that Sense, that the Primitive Church understood them in;
and hath been always visible; and that which makes it so, is the Profession of the Fundamental Principles of Christianity, contained in the Apostles Creed, and understood in that Sense, that the Primitive Church understood them in;
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this makes and constitutes a Christian Church, and there is none but must grant that these Fundamental Principles of Christianity have been visible in all Ages,
this makes and constitutes a Christian Church, and there is none but must grant that these Fundamental Principles of Christianity have been visible in all Ages,
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and though in abundance of Churches for some Ages together these Fundamental Principles of Christianity have been mingled with many accidental Errours, Superstitions and Idolatries;
and though in abundance of Churches for Some Ages together these Fundamental Principles of Christianity have been mingled with many accidental Errors, Superstitions and Idolatries;
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so far the Church of Christ hath been always visible, as a sound Egg swiming in a filthy, nasty, stinking Pool of Water, is visible notwithstanding the Filth, which surrounds it,
so Far the Church of christ hath been always visible, as a found Egg swimming in a filthy, nasty, stinking Pool of Water, is visible notwithstanding the Filth, which surrounds it,
and therefore as sickly and corrupt as the Church might be in some Ages, the essentials of Christianity being every where retain'd, Heathens and Infidels had still Opportunity and Motives to joyn themselves to it,
and Therefore as sickly and corrupt as the Church might be in Some Ages, the essentials of Christianity being every where retained, heathens and Infidels had still Opportunity and Motives to join themselves to it,
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It was all the Christian World over, even in all the Christian Societies that were either in Ethiopia, or Egypt, or Africa, or Asia, or Greece, or Constantinople, or Alexandria, or Antioch, or in Muscovy, and even in the Church of Rome her self;
It was all the Christian World over, even in all the Christian Societies that were either in Ethiopia, or Egypt, or Africa, or Asia, or Greece, or Constantinople, or Alexandria, or Antioch, or in Muscovy, and even in the Church of Room her self;
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for since we profess the same Faith, or the same Fundamental Principles of Christianity, which were profess'd in all these Churches all along, our Church must necessarily have been in all those Churches where those Fundamental Principles were Retain'd and Professed;
for since we profess the same Faith, or the same Fundamental Principles of Christianity, which were professed in all these Churches all along, our Church must necessarily have been in all those Churches where those Fundamental Principles were Retained and Professed;
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This will be always some where, and God will never suffer it to decay, according to his Promise, Matth. XVI. that the Gates of Hell shall not prevail against it.
This will be always Some where, and God will never suffer it to decay, according to his Promise, Matthew XVI. that the Gates of Hell shall not prevail against it.
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and hold the same Catholick Faith that the universal Church holds; but from thence it follows not, that either these particular Churches which have been destroy'd,
and hold the same Catholic Faith that the universal Church holds; but from thence it follows not, that either these particular Churches which have been destroyed,
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As to particular Churches which decay, it's evident that the Churches of Africa, of Carthage, Hippo, Numidia, where St. Cyprian, St. Austin, St. Fulgentius, and other eminent Bishops govern'd, are totally destroy'd,
As to particular Churches which decay, it's evident that the Churches of Africa, of Carthage, Hippo, Numidia, where Saint Cyprian, Saint Austin, Saint Fulgentius, and other eminent Bishops governed, Are totally destroyed,
and as to Churches which are of no long standing, their being of a late Plantation or Erection doth not make them false Churches, else the Church of Rome her self would be in an ill case;
and as to Churches which Are of no long standing, their being of a late Plantation or Erection does not make them false Churches, Else the Church of Rome her self would be in an ill case;
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where the aforesaid Fundamental Principles of Chrianity are retain'd, professed, Preacht and Maintain'd there the Church is visible, and consequently the Church of Christ hath been visible in all Ages;
where the aforesaid Fundamental Principles of Chrianity Are retained, professed, Preached and Maintained there the Church is visible, and consequently the Church of christ hath been visible in all Ages;
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and if a Church appear'd but yesterday, it holding these Fundamental Principles, the Pillars and Foundations of Truth, it would be a true Church and Visible, and consequently hath been visible in those Churches where the same Truths have been Profess'd;
and if a Church appeared but yesterday, it holding these Fundamental Principles, the Pillars and Foundations of Truth, it would be a true Church and Visible, and consequently hath been visible in those Churches where the same Truths have been Professed;
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and hath retain'd, and doth retain to this Day the Fundamental Principles of Christianity, there is no reason to separate our selves from her, or to leave her Communion:
and hath retained, and does retain to this Day the Fundamental Principles of Christianity, there is no reason to separate our selves from her, or to leave her Communion:
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I answer, were it possible in that Church to eat only of the wholsome Fruit she hath kept and preserv'd, without Participating of the Poison she hath added to it,
I answer, were it possible in that Church to eat only of the wholesome Fruit she hath kept and preserved, without Participating of the Poison she hath added to it,
especially since the Confession of Pope Pius IV. and the Councel of Trent, which hath made the monstrous Sacrifice of the Mass, Transubstantiation, Invocation of Saints, worshiping of Images, Purgatory, Indulgences, seven Sacraments, the Belief of human Traditions, &c. of the same necessity to Salvation that the Incarnation of the Son of God is.
especially since the Confessi of Pope Pius IV. and the Council of Trent, which hath made the monstrous Sacrifice of the Mass, Transubstantiation, Invocation of Saints, worshipping of Images, Purgatory, Indulgences, seven Sacraments, the Belief of human Traditions, etc. of the same necessity to Salvation that the Incarnation of the Son of God is.
and since it is impossible at once to abhor them, and to continue in Communion with that Church, it must necessarily follow, that Separating from it is a Duty;
and since it is impossible At once to abhor them, and to continue in Communion with that Church, it must necessarily follow, that Separating from it is a Duty;
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for it will appear to any impartial Considerer, that the present Doctrins which they have added to the old Foundation were neither taught in the primitive Church for the first three Hundred years after Christ,
for it will appear to any impartial Considerer, that the present Doctrines which they have added to the old Foundation were neither taught in the primitive Church for the First three Hundred Years After christ,
for in all the genuine Writers of the first three Hundred years, we find not a Word of Invocation of Saints, of Transubstantiation, of Worshiping of Images, of religious Veneration of Relicks, or of the Supremacy of the Church of Rome, much less of her Infallibility. Nay,
for in all the genuine Writers of the First three Hundred Years, we find not a Word of Invocation of Saints, of Transubstantiation, of Worshipping of Images, of religious Veneration of Relics, or of the Supremacy of the Church of Rome, much less of her Infallibility. Nay,
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for a Thousand years after Christ the Church of Rome never had the Boldness to call her self Infallible, not till Hildebrand 's time, or Pope Gregory VII. by the Confession of some Romanists, a Monster of Pride and Vice:
for a Thousand Years After christ the Church of Room never had the Boldness to call her self Infallible, not till Hildebrand is time, or Pope Gregory VII. by the Confessi of Some Romanists, a Monster of Pride and Vice:
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the Title of Vniversal Bishop was thought Antichristian; private Masses, where the Priest only receives and communicates were reputed unlawful; the Books of the Maccabees were not taken into the Canon; Purgatory was not yet lick'd into a perfect Shape, much less into an Article of Faith; No Masses were yet said,
the Title of Universal Bishop was Thought Antichristian; private Masses, where the Priest only receives and communicates were reputed unlawful; the Books of the Maccabees were not taken into the Canon; Purgatory was not yet licked into a perfect Shape, much less into an Article of Faith; No Masses were yet said,
Auricular confession, and extreme Vnction, were not yet made Sacraments, &c. And therefore the Church of Rome could not possibly be visible in all Ages,
Auricular Confessi, and extreme Unction, were not yet made Sacraments, etc. And Therefore the Church of Room could not possibly be visible in all Ages,
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and how he resents that, and will resent it in the last Day, you may read Matth. X. 32, 33. Mark VIII. 38. I do not deny that Nicodemus and Joseph of Arimathea were Disciples of Christ,
and how he resents that, and will resent it in the last Day, you may read Matthew X. 32, 33. Mark VIII. 38. I do not deny that Nicodemus and Joseph of Arimathea were Disciples of christ,
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1. Though they were no open Professours, yet they consented not to the Impiety of the Jews in traducing and slandering the Lord Jesus. Their Blood rose to hear him abused,
1. Though they were no open Professors, yet they consented not to the Impiety of the jews in traducing and slandering the Lord jesus. Their Blood rose to hear him abused,
Of Nicodemus we read Joh. VII. 10, 11. that when the whole Counsel was for condemning Christ to Death, the brave Man stood up and argued with them, Doth our Law judge a Man before it hear him,
Of Nicodemus we read John VII. 10, 11. that when the Whole Counsel was for condemning christ to Death, the brave Man stood up and argued with them, Does our Law judge a Man before it hear him,
and know what he doth? And of Joseph St. Luke reports, that he consented not to the Counsel and Deed of the barbarous Men, who judged him Guilty of Death, Luke XXIII. 11. And St. Mark adds, that he went in boldly unto Pilate,
and know what he does? And of Joseph Saint Lycia reports, that he consented not to the Counsel and Deed of the barbarous Men, who judged him Guilty of Death, Lycia XXIII. 11. And Saint Mark adds, that he went in boldly unto Pilate,
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yet it was at a time when they were not throughly instructed in the Mystery of the Gospel. The case alter'd when they came to have a more perfect knowledge of it,
yet it was At a time when they were not thoroughly instructed in the Mystery of the Gospel. The case altered when they Come to have a more perfect knowledge of it,
A Christian must be a Man of Courage, and when he is to do a known Duty, not all the Threatnings and Comminations of cruel Men, not all the hopes of Gain, not all the baits of Profit, not all the fears of losing his Honour, Credit or Life, must deter him from it;
A Christian must be a Man of Courage, and when he is to do a known Duty, not all the Threatenings and Comminations of cruel Men, not all the hope's of Gain, not all the baits of Profit, not all the fears of losing his Honour, Credit or Life, must deter him from it;
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and though it is to be wisht, that the World were better, yet that it is not worse, they are beholding to such Examples, which shews that some good is done by their Living and Conversing in Babylon. III. Were I to speak to Princes, to the Nobles, to the Gentry of the Nation, to Magistrates, Ministers, and to men in Authority; this should be my Text. All such Persons, who make some Figure in the World are like a City set upon a Hill;
and though it is to be wished, that the World were better, yet that it is not Worse, they Are beholding to such Examples, which shows that Some good is done by their Living and Conversing in Babylon. III. Were I to speak to Princes, to the Nobles, to the Gentry of the nation, to Magistrates, Ministers, and to men in authority; this should be my Text. All such Persons, who make Some Figure in the World Are like a city Set upon a Hill;
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If you sanctify the Lords day both in Publick and Private by letting the Word of God dwell richly among you in all Wisdom, Teaching and Admonishing one another in Psalms and Hymns and spiritual Songs, singing with grace in your Hearts unto the Lord, your Inferiours in time, its possible would do so too.
If you sanctify the lords day both in Public and Private by letting the Word of God dwell richly among you in all Wisdom, Teaching and Admonishing one Another in Psalms and Hymns and spiritual Songs, singing with grace in your Hearts unto the Lord, your Inferiors in time, its possible would do so too.
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If you are Grave and Modest, and curb your Passions, and deny your selves for Heaven and Gods Service, it is not improbable that your Inferiours will be wrought upon to make you their Patterns.
If you Are Grave and Modest, and curb your Passion, and deny your selves for Heaven and God's Service, it is not improbable that your Inferiors will be wrought upon to make you their Patterns.
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IV. Such of you, whom the Spirit of God hath made free from the Law of Sin, you are not only a City set upon a Hill, but behold you are come into mount Sion, to the heavenly Jerusalem, unto the City of the living God;
IV. Such of you, whom the Spirit of God hath made free from the Law of since, you Are not only a city Set upon a Hill, but behold you Are come into mount Sion, to the heavenly Jerusalem, unto the city of the living God;
and to the innumerable company of Angels, as the Apostle saith, Heb. XII. 18. Behold God hath called you to be Citizens of the heavenly Jerusalem, called you to be Companions of Angels, called you to dwell on the Hill of God, on the everlasting Hill. How high is your Calling! How excellent your Vocation!
and to the innumerable company of Angels, as the Apostle Says, Hebrew XII. 18. Behold God hath called you to be Citizens of the heavenly Jerusalem, called you to be Sodales of Angels, called you to dwell on the Hill of God, on the everlasting Hill. How high is your Calling! How excellent your Vocation!
and will you mind the Trifles of the Flesh, and so mind them, as to set your Affections upon them? Will you, who are Born, new Born I mean, to an everlasting Kingdom, will you be fond of this pitiful transitory World, you that are intended for the highest Imployment, will you do as the Children of the World do? They are from Beneath, you are from Above.
and will you mind the Trifles of the Flesh, and so mind them, as to Set your Affections upon them? Will you, who Are Born, new Born I mean, to an everlasting Kingdom, will you be found of this pitiful transitory World, you that Are intended for the highest Employment, will you do as the Children of the World do? They Are from Beneath, you Are from Above.
Behold the glorious City, the City of our God, the City set upon a Hill indeed, the City which hath Foundations, whose builder and maker is God! Do you hope to be Members of that Community,
Behold the glorious city, the city of our God, the city Set upon a Hill indeed, the city which hath Foundations, whose builder and maker is God! Do you hope to be Members of that Community,
and will not you prepare your selves for the Honour of that Naturalization? Except you imitate the Manners of the Citizens above, you can never hope to be Partners with them in their Glory;
and will not you prepare your selves for the Honour of that Naturalization? Except you imitate the Manners of the Citizens above, you can never hope to be Partners with them in their Glory;
See that ye love not in Word, nor in Tongue, but indeed and in truth, and when the Thred of your Life shall break, that Love which dwelt in you, will exalt you to the Regions of perfect Love, where the Inhabitants speak of Love,
See that you love not in Word, nor in Tongue, but indeed and in truth, and when the Thread of your Life shall break, that Love which dwelled in you, will exalt you to the Regions of perfect Love, where the Inhabitants speak of Love,
