For the whole History of those times wherein the Apostles lived, contradicteth this Assertion, if we take it Universally, and at large. Stephen had been already stoned;
For the Whole History of those times wherein the Apostles lived, Contradicteth this Assertion, if we take it Universally, and At large. Stephen had been already stoned;
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and St. Peter himself had been committed to Prison, Act 12. And how many sorts of ill usage did Paul and Silas, and the rest receive at the hands of Infidels, in those times? Nay, our Apostle himself supposeth that good men might suffer for their righteousness, at the Verse immediately following my Text;
and Saint Peter himself had been committed to Prison, Act 12. And how many sorts of ill usage did Paul and Silas, and the rest receive At the hands of Infidels, in those times? Nay, our Apostle himself Supposeth that good men might suffer for their righteousness, At the Verse immediately following my Text;
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3. And so, in the third place, bring down the whole to our own Practice, with respect to those Circumstances which we our selves are in at this present juncture.
3. And so, in the third place, bring down the Whole to our own Practice, with respect to those circumstances which we our selves Are in At this present juncture.
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as long as our Light so shineth before men, that they see our good works, and cannot but confess, that of a Truth our Conversation is honest and upright,
as long as our Light so shines before men, that they see our good works, and cannot but confess, that of a Truth our Conversation is honest and upright,
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Where was your Religion before Christ? As those superstitious people were ready to object. They were angry at the supposed Novelty of the Christian Religion;
Where was your Religion before christ? As those superstitious people were ready to Object. They were angry At the supposed Novelty of the Christian Religion;
On the other hand, the Pagans lookt upon the followers of Jesus as a seditious sort of men, that carried on an interest in opposition to the Interest of the Roman Empire? Christ himself was reviled as Caesars Enemy;
On the other hand, the Pagans looked upon the followers of jesus as a seditious sort of men, that carried on an Interest in opposition to the Interest of the Roman Empire? christ himself was reviled as Caesars Enemy;
and his Disciples had the Character of people that turned the World upside down, that did all things contrary to the decrees of Caesar, Act, 17. Many violent prejudices were against them,
and his Disciples had the Character of people that turned the World upside down, that did all things contrary to the decrees of Caesar, Act, 17. Many violent prejudices were against them,
and the generality of people ran away with abundance of gross mistakes concerning them and their Religion, which nothing but time and Patience could possibly Remove.
and the generality of people ran away with abundance of gross mistakes Concerning them and their Religion, which nothing but time and Patience could possibly Remove.
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And therefore St. Peters business in the Text was, to perswade them, not only to be followers of that which was Good (for so they were already) but moreover to give all possible Demonstrations of their integrity.
And Therefore Saint Peter's business in the Text was, to persuade them, not only to be followers of that which was Good (for so they were already) but moreover to give all possible Demonstrations of their integrity.
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So that the full meaning of the Apostle here, is this, that when once we give plain and unquestionable Proofs that we are really followers of that which is Good;
So that the full meaning of the Apostle Here, is this, that when once we give plain and unquestionable Proofs that we Are really followers of that which is Good;
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when once we make it clear and evident to the World, so that all Men of sense and common honesty must needs grant that we are so, we have reason enough to believe then that all things will go very well with us;
when once we make it clear and evident to the World, so that all Men of sense and Common honesty must needs grant that we Are so, we have reason enough to believe then that all things will go very well with us;
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And for the clearing of that too, many arguments might be offered to your consideration. 1. As, First, concerning the good Providence of God, which never faileth such good men,
And for the clearing of that too, many Arguments might be offered to your consideration. 1. As, First, Concerning the good Providence of God, which never Faileth such good men,
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And when all is done, that lyeth in the power of Second and subordinate Causes, The Providence of God is the onely certain and infallible security we may depend upon with confidence.
And when all is done, that lies in the power of Second and subordinate Causes, The Providence of God is the only certain and infallible security we may depend upon with confidence.
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nay the only stabilement, the whole frame of the Universe depends upon, which without this Prop and Stay, had been long ago shattered into its Primordial Chaos.
nay the only stabilement, the Whole frame of the Universe depends upon, which without this Prop and Stay, had been long ago shattered into its Primordial Chaos.
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Tiberius was none of the best of those Roman Emperours that were Heathen, and yet we are told by Tertullian, who was so excellently skilled in the Laws and History of Rome, that when Tiberius heard of the Miracles which had been done by our blessed Saviour,
Tiberius was none of the best of those Roman emperors that were Heathen, and yet we Are told by Tertullian, who was so excellently skilled in the Laws and History of Room, that when Tiberius herd of the Miracles which had been done by our blessed Saviour,
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and was thereby constrained to believe that he was both a good man, and a divine Person, he moved the Senate, that Christ might be put into the number of their Gods. Some say, that Pilate himself sent the Emperour an account of the works and innocence of the blessed Jesus,
and was thereby constrained to believe that he was both a good man, and a divine Person, he moved the Senate, that christ might be put into the number of their God's some say, that Pilate himself sent the Emperor an account of the works and innocence of the blessed jesus,
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because she was satisfied that he was a Just Man (for so she called him, S. Matth. 27. 19.) 'Twas the sense of our Saviours innocency, that made that woman so earnestly to interpose,
Because she was satisfied that he was a Just Man (for so she called him, S. Matthew 27. 19.) 'Twas the sense of our Saviors innocency, that made that woman so earnestly to interpose,
and it confirms a little this observable Truth, that substantial and solid Vertue never suffers in any high degree, where 'tis throughly known and discovered;
and it confirms a little this observable Truth, that substantial and solid Virtue never suffers in any high degree, where it's thoroughly known and discovered;
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unless by chance and by some special permission of God it suffers at the hands of some anomalous Creature, some monstrous Figure of a Man (as Pilate was) that has cast off all regard to Humanity,
unless by chance and by Some special permission of God it suffers At the hands of Some anomalous Creature, Some monstrous Figure of a Man (as Pilate was) that has cast off all regard to Humanity,
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or so Impolitick, and so much enemies to themselves, as to injure Men whose Principles and Practices apparently tend to the common Good of All. Such is the Nature of those admirable Virtues, which our Lord hath left us to transcribe, that no other Institution whatsoever can serve more to the Advantage,
or so Impolitic, and so much enemies to themselves, as to injure Men whose Principles and Practices apparently tend to the Common Good of All. Such is the Nature of those admirable Virtues, which our Lord hath left us to transcribe, that no other Institution whatsoever can serve more to the Advantage,
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to give to Caesar the things that are Caesars, as well as to God the things that are Gods, to be subject to Principalities and Powers; to obey Magistrates;
to give to Caesar the things that Are Caesars, as well as to God the things that Are God's, to be Subject to Principalities and Powers; to obey Magistrates;
And who is he that will harm us, if we be found to be followers of that which is Good, according to these Measures and Rules? He is the Minister of God to us for Good, saith the Scripture, Rom. 13. 4. And if Experience tells him, that we are Servants to him for his Good too, we have no reason to fear the Edge of that Sword, which is never drawn to cut off a Friend.
And who is he that will harm us, if we be found to be followers of that which is Good, according to these Measures and Rules? He is the Minister of God to us for Good, Says the Scripture, Rom. 13. 4. And if Experience tells him, that we Are Servants to him for his Good too, we have no reason to Fear the Edge of that Sword, which is never drawn to Cut off a Friend.
and Encouragements, even under a Heathen Government, there can be no room for any inordinate Jealousies among Us, whose Lot (God be blessed) is fallen in a Religious and Christian state,
and Encouragements, even under a Heathen Government, there can be no room for any inordinate Jealousies among Us, whose Lot (God be blessed) is fallen in a Religious and Christian state,
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than that the Pagans were infinitely mistaken in their Opinions of the Church, and that they used the Members of it hardly upon those wrong Presumptions:
than that the Pagans were infinitely mistaken in their Opinions of the Church, and that they used the Members of it hardly upon those wrong Presumptions:
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and laid the blame of their violent and unjust proceedings upon their gross Ignorance: For they were tortured for the sake of their Name, because they called themselves Christians;
and laid the blame of their violent and unjust proceedings upon their gross Ignorance: For they were tortured for the sake of their Name, Because they called themselves Christians;
yet those Excellent Christians submitted to it with Patience and Chearfulness, hoping that in time the Experience of their Enemies would convince them,
yet those Excellent Christians submitted to it with Patience and Cheerfulness, hoping that in time the Experience of their Enemies would convince them,
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for they were represented then as people of a new and mischeivous Religion (as Suetonius said) as a deadly and pernicious Sect (saith Tacitus) that were generally hated;
for they were represented then as people of a new and mischievous Religion (as Suetonius said) as a deadly and pernicious Sect (Says Tacitus) that were generally hated;
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because Christianity came out of Judea; and considering how restless, factious and ungovernable the Jews had been, not onely in the beginning of Nero 's Reign,
Because Christianity Come out of Judea; and considering how restless, factious and ungovernable the jews had been, not only in the beginning of Nero is Reign,
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but also in the time of his Predecessor Claudius (as Josephus doth acknowledg the Emperor, took up a mortal and flaming haued against the Christians, supposing them to be as troublesom and as the rest,
but also in the time of his Predecessor Claudius (as Josephus does acknowledge the Emperor, took up a Mortal and flaming haued against the Christians, supposing them to be as troublesome and as the rest,
But when Vespasian came to the Throne (that Humane and Good-natured Prince, who was wont to weep even at the Just sufferings of Criminals) all Bloudy proceedings against our Religion were stopt.
But when Vespasian Come to the Throne (that Humane and Good-natured Prince, who was wont to weep even At the Just sufferings of Criminals) all Bloody proceedings against our Religion were stopped.
and having observed there the vast difference between the Turbulent and Obstinate temper of the Jews, and the Peaceable behaviour of the Christians, he was particularly Favourable and Kind to these:
and having observed there the vast difference between the Turbulent and Obstinate temper of the jews, and the Peaceable behaviour of the Christians, he was particularly Favourable and Kind to these:
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So that though he had Ruined the Jews (as Tertullian observes) and though he strictly searched after all the Royal Posterity of David, with a design to take them off (as Eusebius tells us) yet both those Ancient Writers do agree that he used no manner of Severity to wards the Christian Profession.
So that though he had Ruined the jews (as Tertullian observes) and though he strictly searched After all the Royal Posterity of David, with a Design to take them off (as Eusebius tells us) yet both those Ancient Writers do agree that he used no manner of Severity to wards the Christian Profession.
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The next cruel Emperour was Domitian; a limb of Nero (as Tertulian calls him) that not only banisht St. John into Patmos, but miserably vexed the whole Christian Church.
The next cruel Emperor was Domitian; a limb of Nero (as Tertullian calls him) that not only banished Saint John into Patmos, but miserably vexed the Whole Christian Church.
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But Pliny writing to Trajan was so just to the Christians, that he told the Emperour, all he found by the Christians was, that on a certain day they were wont to meet together,
But pliny writing to Trajan was so just to the Christians, that he told the Emperor, all he found by the Christians was, that on a certain day they were wont to meet together,
or Robberies, or Adultery, or breach of Faith, nor of any other Crime. Whereupon Trajan ordered, that the inquisition against Christians should be presently stopt;
or Robberies, or Adultery, or breach of Faith, nor of any other Crime. Whereupon Trajan ordered, that the inquisition against Christians should be presently stopped;
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yet permitted those that were to be put in force, supposing (as others before him did) that Christians were a troublesome and intractable Sect, especially upon that Rebellion of the Jews, which fell out in the beginning of Adrians government.
yet permitted those that were to be put in force, supposing (as Others before him did) that Christians were a troublesome and intractable Sect, especially upon that Rebellion of the jews, which fell out in the beginning of Adrians government.
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and so proceedings were presently mitigated for he wrote a Letter to Minucius Fundanus the Proconsul of Asia, and to many more of his Officers in several other parts of the VVorld, requiring them to deal mildly with Christians,
and so proceedings were presently mitigated for he wrote a letter to Minucius Fundanus the Proconsul of Asia, and to many more of his Officers in several other parts of the World, requiring them to deal mildly with Christians,
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To go on further, afterwards in the Reign of Antoninus Pius, though here and there divers Christians suffered by the officious malice of some inferiour Ministers of State;
To go on further, afterwards in the Reign of Antoninus Pius, though Here and there diverse Christians suffered by the officious malice of Some inferior Ministers of State;
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The reason was, because that great Luminary of the Church Justin the Philosopher, and at last a Martyr, wrote an excellent Apology to Antoninus, and the whole Senate complaining of the injustice of proceedings,
The reason was, Because that great Luminary of the Church Justin the Philosopher, and At last a Martyr, wrote an excellent Apology to Antoninus, and the Whole Senate complaining of the injustice of proceedings,
Upon which the Emperor being now satisfied, that those men were followers of that which was good, did in a Letter to the Common Council of Asia, and to all the Greeks (which is yet extant) sharply blame his Officers for their rashness;
Upon which the Emperor being now satisfied, that those men were followers of that which was good, did in a letter to the Common Council of Asia, and to all the Greeks (which is yet extant) sharply blame his Officers for their rashness;
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If you reckon from Nero downward, you will find Tertullians Observation True, that of all the Roman Emperors to his time, there was none that had any ordinary regard for Natural Religion or Humanity, who offered violence to the Christians;
If you reckon from Nero downward, you will find Tertullia's Observation True, that of all the Roman Emperor's to his time, there was none that had any ordinary regard for Natural Religion or Humanity, who offered violence to the Christians;
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it ever commanded, first the Pity, then the protection, and at last the Love of all that had Souls, of all that had any value for Virtue and honour, till in the end Princes themselves were enamour'd with it,
it ever commanded, First the Pity, then the protection, and At last the Love of all that had Souls, of all that had any valve for Virtue and honour, till in the end Princes themselves were enamoured with it,
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and to follow it so, as to approve themselves to God, and to the VVorld, to make it plain and manifest, that Vertue and a good Conscience was their whole study;
and to follow it so, as to approve themselves to God, and to the World, to make it plain and manifest, that Virtue and a good Conscience was their Whole study;
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this, this was that, which carried them out, which supported the Honour of Religion, which secur'd its Interest, which made it lovely, stable, prosperous, even in times of Heathenism.
this, this was that, which carried them out, which supported the Honour of Religion, which secured its Interest, which made it lovely, stable, prosperous, even in times of Heathenism.
Now if we too take this Christian, this Prudent and effectual course, who is he that will go about to annoy us? Little Troubles indeed we must never expect to be free from as long as the VVorld standeth:
Now if we too take this Christian, this Prudent and effectual course, who is he that will go about to annoy us? Little Troubles indeed we must never expect to be free from as long as the World Stands:
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Nay, but that some love to be ungrateful both to God and Man, methinks we should all look upon our selves as obliged (I am sure, we are highly bound) to tender Heaven our most hearty Thanks, that notwithstanding all our High and Monstrous Provocations (that which is proper for us always to consider and think of) God is still so propitious to us,
Nay, but that Some love to be ungrateful both to God and Man, methinks we should all look upon our selves as obliged (I am sure, we Are highly bound) to tender Heaven our most hearty Thanks, that notwithstanding all our High and Monstrous Provocations (that which is proper for us always to Consider and think of) God is still so propitious to us,
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Having therefore such encouragements, and those grounded upon such Foundations, let us, in the Name of God, once more observe the directions in the Text,
Having Therefore such encouragements, and those grounded upon such Foundations, let us, in the Name of God, once more observe the directions in the Text,
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Therefore instead of leaping over our Line, to trouble our selves and the VVorld with inordinate Fears, let us seriously apply our minds to our Business, our proper and necessary business;
Therefore instead of leaping over our Line, to trouble our selves and the World with inordinate Fears, let us seriously apply our minds to our Business, our proper and necessary business;
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and that they themselves were wicked: When once these two points were fully cleared, Sovereign Princes became not their Friends only, but their fellovv Christians too.
and that they themselves were wicked: When once these two points were Fully cleared, Sovereign Princes became not their Friends only, but their fellow Christians too.
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Novv as to the first of these (an accusation, vvhich hath been unjustly laid to Our charge too) vve have made it abundantly evident to all sober and teachable,
Now as to the First of these (an accusation, which hath been unjustly laid to Our charge too) we have made it abundantly evident to all Sobrium and teachable,
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For your imitation and Encouragement in this Case, shall I now at the close of this Discourse tell you, what those good things were, which were then so taking and amiable in their Eyes? Why, in short it was this;
For your imitation and Encouragement in this Case, shall I now At the close of this Discourse tell you, what those good things were, which were then so taking and amiable in their Eyes? Why, in short it was this;
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St. Paul hath drawn up all into a short Summary in Philip. 4. A place, where he advised the Philippians to be careful for nothing, meaning the things of this World, which the generality of men are apt to be most careful for:
Saint Paul hath drawn up all into a short Summary in Philip. 4. A place, where he advised the Philippians to be careful for nothing, meaning the things of this World, which the generality of men Are apt to be most careful for:
Be careful for nothing, ver. 6. and then he adds, ver. 8. Finally, Brethren, whatsoever things are true, whatsoever things are Honest, whatsoever things are Just, whatsoever things are Pure, whatsoever things are lovely, whatsoever things are of Good Report;
Be careful for nothing, ver. 6. and then he adds, ver. 8. Finally, Brothers, whatsoever things Are true, whatsoever things Are Honest, whatsoever things Are Just, whatsoever things Are Pure, whatsoever things Are lovely, whatsoever things Are of Good Report;
As Severus the Emperour was exceedingly pleased with that Command of our Blessed Saviours, so that he had it engraved upon his Plates, Whatsoever ye would that men should do unto you,
As Severus the Emperor was exceedingly pleased with that Command of our Blessed Saviors, so that he had it engraved upon his Plataea, Whatsoever you would that men should do unto you,
In like manner other Princes were pleas'd and taken with some singular Remarks in the Lives of Christs followers, which they observed perhaps above other things,
In like manner other Princes were pleased and taken with Some singular Remarks in the Lives of Christ followers, which they observed perhaps above other things,
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They abhorred that Villanous Practice of suspecting and reviling Magistrates: They were afraid for Conscience sake to raise and disperse lies, to render Princes odious;
They abhorred that Villainous Practice of suspecting and reviling Magistrates: They were afraid for Conscience sake to raise and disperse lies, to render Princes odious;
as some pestilent Men would now adays make us believe) no they behaved themselves towards them (though mortal Enemies to their Faith) with modesty and reverence, and all due respect.
as Some pestilent Men would now adais make us believe) no they behaved themselves towards them (though Mortal Enemies to their Faith) with modesty and Reverence, and all due respect.
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As for resistance, they detested and disclaimed the very thoughts of it, so that they would suffer themselves to be cut in pieces rather than they would rebel,
As for resistance, they detested and disclaimed the very thoughts of it, so that they would suffer themselves to be Cut in Pieces rather than they would rebel,
Tiberius cuius tempore nomen Christianum in seculum introivit, annunciata sibi ex Syria Palestina quae illic veritatem ipsius divinitatis revelavelaverat, detulit ad Senatum cum praerogativa Suffragii sui. Tertul. Apol. c. 5.
Tiberius cuius tempore Nome Christian in seculum introivit, annunciata sibi ex Syria Palestine Quae illic veritatem Himself divinitatis revelavelaverat, detulit ad Senatum cum Praerogativa Suffrage sui. Tertulian Apollinarian c. 5.
Dolemus de Ignorantia vestra, &c. Tertull. ad Scapulam. Ita utrum { que } ex alterutro redarguimus, & Ignorare illos dum oderunt, & injustè odissè dum ignorant. Id Apolog. adv. Gentes. Cap. 1. Illud solum expectatur, quod Odio publico necessarium est, Confessio Nominis, non Examinatio criminis. Tert. Lib. Supr.
Dolemus de Ignorantia Vestra, etc. Tertul and Scapulam. Ita utrum { que } ex alterutro redarguimus, & Ignorare Illos dum oderunt, & injustè odissè dum ignorant. Id Apology Advantage. Gentes. Cap. 1. Illud solum expectatur, quod Odio Publico Necessary est, Confessio Nominis, non Examinatio Criminis. Tert Lib. Supr.
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Testimonium ignoran•ae est, quae iniquitatem dum excusat, condemnat; cum omnes qui retrò oderant, quia ignorabant quale esset quod oderant, simul ut desinant ignorare, dessent & Odisse. Tert. Apol. cap. 1.
Testimonium ignoran•ae est, Quae iniquitatem dum excusat, condemnat; cum omnes qui retrò oderant, quia ignorabant quale esset quod oderant, simul ut desinant ignorare, dessent & Odyssey. Tert Apollinarian cap. 1.
Afflicti suppliciis Christiani; genus hominum superstitionis novae ac malificae, Suet. in Nerone, Sect. 16. — Quos per flagitia invisos, vulgus Christianos appellabat, Tacit. Annal. lib. 15. — Exitialis superstitio, id. ibid.
Affliction Supplication Christians; genus hominum superstitionis novae ac malificae, Suet. in Nero, Sect. 16. — Quos per Flagitia invisos, vulgus Christians appellabat, Tacit. Annal. lib. 15. — Deadly Superstition, id. Ibid.
Vide Joseph. Antiq. Judaic. lib. 19. cap. 4. & lib. 20. c. 1, 3, 4, 5, 6, 7. Item de bello Judaic. l. 2. c. 20, 21, 22, 23. Vide & Euseb. Hist. Eccles. lib. 2. c. 11. & 21.
Vide Joseph. Antique Judaic. lib. 19. cap. 4. & lib. 20. c. 1, 3, 4, 5, 6, 7. Item de bello Judaic. l. 2. c. 20, 21, 22, 23. Vide & Eusebius Hist. Eccles. lib. 2. c. 11. & 21.
Vide Euseb. Hist. Eccles. lib. 3. c. 20. Sed q•ia homo, facile caeptum repressit, restitutis etiam quos relligaverat, iniquit Tertullianus de Domitiano.
Vide Eusebius Hist. Eccles. lib. 3. c. 20. said q•ia homo, facile caeptum repressit, restitutis etiam quos relligaverat, iniquit Tertullian the Domitiano.
