Several sermons upon the fifth of St. Matthew .... [vol. 2] 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.
because they all speak of the same Subject, viz. The Exemplary Lives of Christians: But being willing to examine the Emphasis of every Expression, I have resolved to treat of these distinctly.
Because they all speak of the same Subject, viz. The Exemplary Lives of Christians: But being willing to examine the Emphasis of every Expression, I have resolved to Treat of these distinctly.
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What Venerable Bede observes upon this Passage, That he puts his Candle under a Bushel, who obscures the noble Light of the Doctrine of the Gospel, by his covetousness,
What Venerable Bede observes upon this Passage, That he puts his Candle under a Bushel, who obscures the noble Light of the Doctrine of the Gospel, by his covetousness,
And what the same Author adds concerning our Saviour, That he lighted a Candle when he irradiated and inflamed the dark Lanthorn of humane Nature with his Divinity;
And what the same Author adds Concerning our Saviour, That he lighted a Candle when he irradiated and inflamed the dark Lantern of humane Nature with his Divinity;
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I. How we cover and hide the Light of our Piety and Goodness. II. What Injury we offer (by doing so) to God and Man. III. What the Advantages are of letting the Light of our Piety shine to those that are round about us.
I How we cover and hide the Light of our Piety and goodness. II What Injury we offer (by doing so) to God and Man. III. What the Advantages Are of letting the Light of our Piety shine to those that Are round about us.
1. When we content our selves with the Name of Christians, and do nothing that doth properly belong to Christians, as Christians. What it is that constitutes a Christian, Christ hath told us;
1. When we content our selves with the Name of Christians, and do nothing that does properly belong to Christians, as Christians. What it is that constitutes a Christian, christ hath told us;
when we let loose the Reins of our inordinate Lusts, to Pride, to Covetousness, to Wrath, to Uncleanness, to Slandering and Abusing our Neighbours? &c. Do we take up our Cross,
when we let lose the Reins of our inordinate Lustiest, to Pride, to Covetousness, to Wrath, to Uncleanness, to Slandering and Abusing our Neighbours? etc. Do we take up our Cross,
do not we keep it from shining forth? What! will the Name bear us out? will the Title make us Favourites? Do we believe that God is pleased with those that have the Name that they live,
do not we keep it from shining forth? What! will the Name bear us out? will the Title make us Favourites? Do we believe that God is pleased with those that have the Name that they live,
and are dead? What! A Christian, and Cheat, and Lye, and Dissemble, and commit a Thousand Abominations? A Christian, and do things as contrary to the Nature of Christianity, as Light is to Darkness? Are not these perfect Absurdities? And yet Men will Glory in the Name alone.
and Are dead? What! A Christian, and Cheat, and Lie, and Dissemble, and commit a Thousand Abominations? A Christian, and do things as contrary to the Nature of Christianity, as Light is to Darkness? are not these perfect Absurdities? And yet Men will Glory in the Name alone.
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Do not you see how Tares, how Thistles, and Bryars, and Thorns, cover and hide the Wheat, the good Corn that grows among them? that's the Emblem of our hiding the Light of Goodness and Piety.
Do not you see how Tares, how Thistles, and Briars, and Thorns, cover and hide the Wheat, the good Corn that grows among them? that's the Emblem of our hiding the Light of goodness and Piety.
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But here come the Riches, the Pleasures, the Cares of this Life, and beat these Inclinations back, will not suffer them to advance into Fruits, and Works;
But Here come the Riches, the Pleasures, the Cares of this Life, and beatrice these Inclinations back, will not suffer them to advance into Fruits, and Works;
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and fear of losing his Favour, stops the good Intent: When thou purposest to mind thy Salvation with greater seriousness, and the sweetness of gain, and profit;
and Fear of losing his Favour, stops the good Intent: When thou purposest to mind thy Salvation with greater seriousness, and the sweetness of gain, and profit;
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what is all this, but hiding the Light? Is not this Drawing a Curtain before it, that it may not be seen? Is not this shutting it up in a Dark-Lanthorn,
what is all this, but hiding the Light? Is not this Drawing a Curtain before it, that it may not be seen? Is not this shutting it up in a Dark-lantern,
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6. If charitable Constructions of the Actions of our Neighbours are necessary, they must be so more than ordinary, in a Case where both Parties have much to plead for themselves;
6. If charitable Constructions of the Actions of our Neighbours Are necessary, they must be so more than ordinary, in a Case where both Parties have much to plead for themselves;
and therefore though the Case be not altogether the same, yet let the Apostle's Rule be our Direction, Rom. xiv. 3. Let not him that eateth, despise him that eateth not;
and Therefore though the Case be not altogether the same, yet let the Apostle's Rule be our Direction, Rom. xiv. 3. Let not him that Eateth, despise him that Eateth not;
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As (1) Because there is not that occasion now to practise it, that once there was. (2) Those that think themselves obliged to be subject to the Powers God hath placed over them, may in Prudence wave it,
As (1) Because there is not that occasion now to practise it, that once there was. (2) Those that think themselves obliged to be Subject to the Powers God hath placed over them, may in Prudence wave it,
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And what Ingratitude is this? What a false Accusation of God? Hath not God wash'd thee with the Water of Baptism? Hath not he bestowed his Holy Spirit on thee? Hath not he vouchsafed thee the Light of his Gospel? Hath not he given thee large and plentiful means of Grace? Hath not he set Examples before thee in Scripture,
And what Ingratitude is this? What a false Accusation of God? Hath not God washed thee with the Water of Baptism? Hath not he bestowed his Holy Spirit on thee? Hath not he vouchsafed thee the Light of his Gospel? Hath not he given thee large and plentiful means of Grace? Hath not he Set Examples before thee in Scripture,
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and Love to God might shine forth, and give Light to those that are in the House? And then hath God given thee nothing? Hath not he water'd thy Ground,
and Love to God might shine forth, and give Light to those that Are in the House? And then hath God given thee nothing? Hath not he watered thy Ground,
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For can we say we believe his Promises, when we will not let the Light of our Piety shine before Men? Dost thou believe that Godliness is great gain, having the Promises of this Life,
For can we say we believe his Promises, when we will not let the Light of our Piety shine before Men? Dost thou believe that Godliness is great gain, having the Promises of this Life,
Dost thou believe that God will reward thy Godliness with Crowns, and Scepters, and Diadems, and Power, and Majesty, and Dominion, and Triumphs over Hell and Devils;
Dost thou believe that God will reward thy Godliness with Crowns, and Sceptres, and Diadems, and Power, and Majesty, and Dominion, and Triumphos over Hell and Devils;
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and shine, and dazzle considerate Spectators? If thou believest not his Promises, why dost thou profess the belief of them? If they cannot move thee to Piety, to Goodness, to a strict Conversation before Men,
and shine, and dazzle considerate Spectators? If thou Believest not his Promises, why dost thou profess the belief of them? If they cannot move thee to Piety, to goodness, to a strict Conversation before Men,
Men are led by Example, if you have an aversion from the Ways of Righteousness, will not this tempt others to have an aversion too? If you offer the Blind and the Lame, will not others imitate you? If to serve God be a weariness to you, will it not be so to others? It is true, God may restrain them from following your example;
Men Are led by Exampl, if you have an aversion from the Ways of Righteousness, will not this tempt Others to have an aversion too? If you offer the Blind and the Lame, will not Others imitate you? If to serve God be a weariness to you, will it not be so to Others? It is true, God may restrain them from following your Exampl;
but if he doth not, is not this the natural consequence of it? It was very well said of St. Chrysostom, There would not be a Heathen left in the World,
but if he does not, is not this the natural consequence of it? It was very well said of Saint Chrysostom, There would not be a Heathen left in the World,
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There is hardly any Man would be such a Brute, as not to apply himself to the Fear of God, (whose Precepts cause such an admirable Temper) if all of us shew'd the same Zeal for the Gospel.
There is hardly any Man would be such a Brutus, as not to apply himself to the fear of God, (whose Precepts cause such an admirable Temper) if all of us showed the same Zeal for the Gospel.
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But making no Conscience of them, why should I, who am not learned, and know not so much as he doth? So that this must needs be a manifest injury to Men;
But making no Conscience of them, why should I, who am not learned, and know not so much as he does? So that this must needs be a manifest injury to Men;
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for we make others regardless of Piety, while we our selves do not place that Light on the Candlestick of our Lives and Conversations, that it may give Light to all that are in the House. But 4. This is not all ;
for we make Others regardless of Piety, while we our selves do not place that Light on the Candlestick of our Lives and Conversations, that it may give Light to all that Are in the House. But 4. This is not all;
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And if this be not a signal Injury done to Men, I know not what we can call Injury. But it's time I should III. In the last place shew you, What the Advantages are of letting this Light of our Piety shine forth before Men.
And if this be not a signal Injury done to Men, I know not what we can call Injury. But it's time I should III. In the last place show you, What the Advantages Are of letting this Light of our Piety shine forth before Men.
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And though this be properly the subject of the next Verse, yet something of it I will mention by way of preparation for the Discourse I intend upon that Exhortation of our Saviour.
And though this be properly the Subject of the next Verse, yet something of it I will mention by Way of preparation for the Discourse I intend upon that Exhortation of our Saviour.
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1. Are not we fond of Peace of Conscience? Do not we talk of it? Do not we commend it? Do not we say all the kind things of it? Do not we prize it in those that have it? Do not we hear Men upon their Death-beds wish for it? If it be so precious a thing,
1. are not we found of Peace of Conscience? Do not we talk of it? Do not we commend it? Do not we say all the kind things of it? Do not we prize it in those that have it? Do not we hear Men upon their Deathbeds wish for it? If it be so precious a thing,
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2. Would you see and tast how sweet and gracious God is? Why this setting the Light of your Piety on a Candlestick, that it may enlighten all that are round about you, is the way to it.
2. Would you see and taste how sweet and gracious God is? Why this setting the Light of your Piety on a Candlestick, that it may enlighten all that Are round about you, is the Way to it.
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as well may a Horse understand the Study of the Mathematicks, as He apprehend how sweet and amiable God is, that rushes into Sin as the Horse rushes into the Battel.
as well may a Horse understand the Study of the Mathematics, as He apprehend how sweet and amiable God is, that Rushes into since as the Horse Rushes into the Battle.
and charming, and lovely, God, the best of Beings, is. Sweet beyond Roses, sweet beyond Perfumes, sweet beyond Comparison, sweet to Admiration, sweet to Extasy.
and charming, and lovely, God, the best of Beings, is. Sweet beyond Roses, sweet beyond Perfumes, sweet beyond Comparison, sweet to Admiration, sweet to Ecstasy.
However, because it is very pertinent to my purpose, I will add that which must be the beginning of my next Discourse, Let your Light so shine before Men, that they may see your good works,
However, Because it is very pertinent to my purpose, I will add that which must be the beginning of my next Discourse, Let your Light so shine before Men, that they may see your good works,
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and make the Union between him and you closer, the Friendship greater, the Correspondence more endearing, the Agreement sweeter, the Reconciliation surer,
and make the union between him and you closer, the Friendship greater, the Correspondence more endearing, the Agreement Sweeten, the Reconciliation Surer,
and in this outward Court (if I may so call it) you receive Assurances, that e're long you shall be admitted into the very Palace of him who dwells in Light inaccessible ;
and in this outward Court (if I may so call it) you receive Assurances, that ever long you shall be admitted into the very Palace of him who dwells in Light inaccessible;
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SERMON XVII. St. Matth. Ch. v. Ver. 16. Let your Light so shine before Men, that others may see your good Works, and Glorifie your Father which is in Heaven.
SERMON XVII. Saint Matthew Christ v. Ver. 16. Let your Light so shine before Men, that Others may see your good Works, and glorify your Father which is in Heaven.
WHAT is sweeter than Light? and what is more amiable than Goodness? Goodness, the Image of the Almighty, the Similitude of the Living God, the Transcript of the Divine Nature!
WHAT is Sweeten than Light? and what is more amiable than goodness? goodness, the Image of the Almighty, the Similitude of the Living God, the Transcript of the Divine Nature!
so is Goodness, and all the Glories which encircle its Head, to him in whom the God of this World hath blinded the Eyes of his Understanding: Goodness is Light;
so is goodness, and all the Glories which encircle its Head, to him in whom the God of this World hath blinded the Eyes of his Understanding: goodness is Light;
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Having already told you, That by Light is meant Goodness, I need not spend any Time in Explication of the other Terms and Phrases of the Text, which may easily be understood;
Having already told you, That by Light is meant goodness, I need not spend any Time in Explication of the other Terms and Phrases of the Text, which may Easily be understood;
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II. Our good Works do not shine, except Men see them: Let your Light so shine, that they may see your good Works. III. Where our good Works are any way considerable, Men will certainly take notice of them.
II Our good Works do not shine, except Men see them: Let your Light so shine, that they may see your good Works. III. Where our good Works Are any Way considerable, Men will Certainly take notice of them.
and to make them Glorifie God; That they may see your good Works, and Glorify, &c. V. One great Motive to let the Light of our good Works shine before Men, is this consideration, That God is our Father, which is in Heaven:
and to make them glorify God; That they may see your good Works, and glorify, etc. V. One great Motive to let the Light of our good Works shine before Men, is this consideration, That God is our Father, which is in Heaven:
And to cure your selves of that Distemper, I beseech you examine your selves, Whether the stop you make, be agreeable to the frequent Commands of the Gospel, to grow in Grace, to add to our Faith Vertue, to grow strong in the Lord, to abound more and more, in Faith, in Love, in Patience ? And,
And to cure your selves of that Distemper, I beseech you examine your selves, Whither the stop you make, be agreeable to the frequent Commands of the Gospel, to grow in Grace, to add to our Faith Virtue, to grow strong in the Lord, to abound more and more, in Faith, in Love, in Patience? And,
I suppose you look upon some Heathen Philosophers, who arrived to some degrees of Morality, such as Socrates, Plato, Cicero, Seneca, &c. as natural Men;
I suppose you look upon Some Heathen Philosophers, who arrived to Some Degrees of Morality, such as Socrates, Plato, Cicero, Senecca, etc. as natural Men;
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If you find Sweetness, or Consolation in that degree of Goodness you are arrived to, is not that a motive to go on from Vertue to Vertue? In Temporals, a little Gain tempts you to aim at a greater.
If you find Sweetness, or Consolation in that degree of goodness you Are arrived to, is not that a motive to go on from Virtue to Virtue? In Temporals, a little Gain tempts you to aim At a greater.
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is not this an Encouragement to go on to a higher pitch? Are you afraid of too much Comfort? Or is that you have felt so contemptible, that you despise all that you can promise your selves for the future.
is not this an Encouragement to go on to a higher pitch? are you afraid of too much Comfort? Or is that you have felt so contemptible, that you despise all that you can promise your selves for the future.
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when they see that pleasing God is the work of your Life, and that you can comfort your selves in your Tribulations, with the things that are not seen;
when they see that pleasing God is the work of your Life, and that you can Comfort your selves in your Tribulations, with the things that Are not seen;
and shew, which perished? But good Works are lasting Beauties, they tarnish not, they fade not, they follow the Votary after Death, go along with him to Heaven,
and show, which perished? But good Works Are lasting Beauty's, they tarnish not, they fade not, they follow the Votary After Death, go along with him to Heaven,
This is also limited here, That others may see your good Works ; for this is grounded upon a Supposition, for they will certainly observe and take notice.
This is also limited Here, That Others may see your good Works; for this is grounded upon a Supposition, for they will Certainly observe and take notice.
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But except these good Works be considerable, few Men will think them worth their Cognisance; and that which will make them so, are these six Ingredients.
But except these good Works be considerable, few Men will think them worth their Cognisance; and that which will make them so, Are these six Ingredients.
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David 's being unconcerned at Shimei 's reviling; the Apostles entreating, when they were defamed ; St. Stephen 's Praying for his Enemies, when they stoned him;
David is being unconcerned At Shimei is reviling; the Apostles entreating, when they were defamed; Saint Stephen is Praying for his Enemies, when they stoned him;
and we can bare up under Contempt and Dishonour, without Grief, or Passion, or Revenge, and look to the Example of Jesus, and like him return Blessings for Cursings;
and we can bore up under Contempt and Dishonour, without Grief, or Passion, or Revenge, and look to the Exampl of jesus, and like him return Blessings for Cursings;
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5. An unshaken, steady, and even Piety, which changes not with the changes of Conditions; and is the same at Sea, and on the Shore; abroad, and at home;
5. an unshaken, steady, and even Piety, which changes not with the changes of Conditions; and is the same At Sea, and on the Shore; abroad, and At home;
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As all things unusual attract the Eyes of Spectators to the Piety we speak of, being a thing out of the common Road, there is no question to be made of it,
As all things unusual attract the Eyes of Spectators to the Piety we speak of, being a thing out of the Common Road, there is no question to be made of it,
And so it was with those Husbands, who were won by the chast, and meek, and quiet Behaviour, and Conversation of the female Sex, 1 Pet. iii. 2. In this not only appears the wonderful power of God, who makes our good Works subservient to the subduing of the Fortresses of Iniquity in others;
And so it was with those Husbands, who were wone by the chaste, and meek, and quiet Behaviour, and Conversation of the female Sex, 1 Pet. iii. 2. In this not only appears the wondered power of God, who makes our good Works subservient to the subduing of the Fortresses of Iniquity in Others;
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but when those, who before dishonoured, abused, despised, and undervalued the Author of their Being, and well-being, now come to esteem, and love, and admire him;
but when those, who before dishonoured, abused, despised, and undervalved the Author of their Being, and well-being, now come to esteem, and love, and admire him;
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And as those Strangers did, St. Paul speaks of, 2 Cor. ix. 13. who glorified God for the professed Subjection unto the Gospel of Christ, which they beheld in the Corinthian Christians :
And as those Strangers did, Saint Paul speaks of, 2 Cor. ix. 13. who glorified God for the professed Subjection unto the Gospel of christ, which they beheld in the Corinthian Christians:
Other Mens Defects and Blemishes, such as Blindness, Lameness, Crookedness, Poverty, Misery, &c. are to put us in mind of our Mercies, much more the Mercies which others enjoy as well as we:
Other Men's Defects and Blemishes, such as Blindness, Lameness, Crookedness, Poverty, Misery, etc. Are to put us in mind of our mercies, much more the mercies which Others enjoy as well as we:
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And now give me leave to ask you, Is not this Work, and this End, the most proper Task of Persons, who have renounc'd the Devil and all his Works? You have all done so;
And now give me leave to ask you, Is not this Work, and this End, the most proper Task of Persons, who have renounced the devil and all his Works? You have all done so;
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and for this End. May so much Good be done, by letting the Light of your good Works shine before Men? Is it certain, that by doing so, you put your selves in a capacity of Converting others, of engaging the Praises of others for your selves and them,
and for this End. May so much Good be done, by letting the Light of your good Works shine before Men? Is it certain, that by doing so, you put your selves in a capacity of Converting Others, of engaging the Praises of Others for your selves and them,
And now what shall I say more, to oblige you to let the Light of your good Works shine before Men? Yes, there is one Motive more, and the Text suggests it;
And now what shall I say more, to oblige you to let the Light of your good Works shine before Men? Yes, there is one Motive more, and the Text suggests it;
V. That one great Motive to let the Light of our good Works shine before Men, is this Consideration, That God is our Father which is in Heaven, That others may Glorifie your Father which is in Heaven.
V. That one great Motive to let the Light of our good Works shine before Men, is this Consideration, That God is our Father which is in Heaven, That Others may glorify your Father which is in Heaven.
a Father who will deal gently with his Children, will overlook many accidental Failings and Infirmities, will not proceed against you according to the Rigour of his Justice, knows how to remember Mercy in the midst of his Anger,
a Father who will deal gently with his Children, will overlook many accidental Failings and Infirmities, will not proceed against you according to the Rigour of his justice, knows how to Remember Mercy in the midst of his Anger,
or cast them away from his Presence? Is it not more agreeable to a Father's Name and Nature, to help their Faith, to cherish their Hope, to strengthen their Love,
or cast them away from his Presence? Is it not more agreeable to a Father's Name and Nature, to help their Faith, to cherish their Hope, to strengthen their Love,
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and to supple and establish their Charity? 2. Remember he is your Father. He is so to Angels, who are therefore called the Sons of God, Job i. but he is yours too;
and to supple and establish their Charity? 2. remember he is your Father. He is so to Angels, who Are Therefore called the Sons of God, Job i. but he is yours too;
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And have not you reason to please such a Father? Can such a Father leave or forsake you? May not you very justly be confident, that such a Father will assist you, strengthen you, bestow his holy Spirit upon you,
And have not you reason to please such a Father? Can such a Father leave or forsake you? May not you very justly be confident, that such a Father will assist you, strengthen you, bestow his holy Spirit upon you,
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For him that is higher than the Heaven, Higher than the Highest; Higher than the greatest Potentates, to vouchsafe a favourable Aspect to your good Works ;
For him that is higher than the Heaven, Higher than the Highest; Higher than the greatest Potentates, to vouchsafe a favourable Aspect to your good Works;
what it imports, and what Qualifications it challenges, and what Temper it requires; and told us, that a Christian is a Person Humble, and concern'd for his own, and other Men's Sins;
what it imports, and what Qualifications it challenges, and what Temper it requires; and told us, that a Christian is a Person Humble, and concerned for his own, and other Men's Sins;
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Meek, and earnestly desirous of high degrees of Holiness; Merciful, and kind, and Pure in Heart, and of a peaceable, and peace-making Disposition; and Patient under Injuries;
Meek, and earnestly desirous of high Degrees of Holiness; Merciful, and kind, and Pure in Heart, and of a peaceable, and Peacemaking Disposition; and Patient under Injuries;
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shewing, that in prescribing the aforesaid Rules and Directions, he was so far from contradicting the Law and the Prophets, that he spoke their Sense and Meaning;
showing, that in prescribing the aforesaid Rules and Directions, he was so Far from contradicting the Law and the prophets, that he spoke their Sense and Meaning;
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sometimes the Law in general, Joh. x. 34. sometimes Moses and the Prophets, Luke xvi. 31. sometimes the Law of Moses, the Prophets, and the Psalms, Luke xxiv. 44. sometimes the Scripture, Joh. v. 39.
sometime the Law in general, John x. 34. sometime Moses and the prophets, Lycia xvi. 31. sometime the Law of Moses, the prophets, and the Psalms, Lycia xxiv. 44. sometime the Scripture, John v. 39.
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and carnal Ordinances imposed on the Jewish People, until the time of the Reformation, Heb. ix. 9, 10. And these Commands are purely positive, depending altogether upon the Will and Pleasure of the Law-giver;
and carnal Ordinances imposed on the Jewish People, until the time of the Reformation, Hebrew ix. 9, 10. And these Commands Are purely positive, depending altogether upon the Will and Pleasure of the Lawgiver;
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and as such they did particularly oblige the People of the Jews : As any of them related to natural Justice and Equity, the Obligation reached all Mankind,
and as such they did particularly oblige the People of the jews: As any of them related to natural justice and Equity, the Obligation reached all Mankind,
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At least, this was the vulgar Error of the Jews, which overspread the whole Nation for many Generations, that the inward frame, whatever accomplishment it might be, was not absolutely necessary to Salvation,
At least, this was the Vulgar Error of the jews, which overspread the Whole nation for many Generations, that the inward frame, whatever accomplishment it might be, was not absolutely necessary to Salvation,
And so much even St. Paul confesses of himself, consider'd before he was a Christian, Phil. iii. 6. he looked upon himself as an eminent Saint, because he was, touching the Law, blameless ;
And so much even Saint Paul Confesses of himself, considered before he was a Christian, Philip iii. 6. he looked upon himself as an eminent Saint, Because he was, touching the Law, blameless;
none could say, black was his Eye; and upon this account it was call'd a Law of Works, Rom. iii. 27. because the Jews laid the stress of Religion upon the outward Performance;
none could say, black was his Eye; and upon this account it was called a Law of Works, Rom. iii. 27. Because the jews laid the stress of Religion upon the outward Performance;
You have an account of these Reprehensions, not only in the Chapter before us, but more particularly, Mat. xxiii. These Men being guilty of gross Hypocrisie, and deluding the People with a shew of Sanctity;
You have an account of these Reprehensions, not only in the Chapter before us, but more particularly, Mathew xxiii. These Men being guilty of gross Hypocrisy, and deluding the People with a show of Sanctity;
and the Argument look'd plausible, and weak Understandings were apt enough to infer, that he must needs intend a destruction of the Law and Prophets, when he shew'd so little respect to those, who sat in the Chair of Moses, and claim'd an uninterrupted Succession from the antient Interpreters of the Law and Prophets.
and the Argument looked plausible, and weak Understandings were apt enough to infer, that he must needs intend a destruction of the Law and prophets, when he showed so little respect to those, who sat in the Chair of Moses, and claimed an uninterrupted Succession from the ancient Interpreters of the Law and prophets.
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2. Christ speaking against the received Traditions of the Jews, was another cause. The Pharisees had mingled very strange Traditions with the Law of Moses ;
2. christ speaking against the received Traditions of the jews, was Another cause. The Pharisees had mingled very strange Traditions with the Law of Moses;
these Traditions, which were nothing but humane Inventions, they pretended were delivered to Moses by word of Mouth on Mount Sina, and so propagated by the Elders to their Posterity.
these Traditions, which were nothing but humane Inventions, they pretended were Delivered to Moses by word of Mouth on Mount Sina, and so propagated by the Elders to their Posterity.
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3. The same may be said of the false Glosses and Interpretations, the Scribes and Pharisees put upon the Law of Moses, which Christ did accuse of Falshood, and Folly, and Impiety. This also gave great Offence.
3. The same may be said of the false Glosses and Interpretations, the Scribes and Pharisees put upon the Law of Moses, which christ did accuse of Falsehood, and Folly, and Impiety. This also gave great Offence.
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So great a Power hath Ignorance mingled with blind Zeal; just as the Papists believe in gross, without chewing or considering, what the Church believes, so they;
So great a Power hath Ignorance mingled with blind Zeal; just as the Papists believe in gross, without chewing or considering, what the Church believes, so they;
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Hence it came to pass, that Christ finding fault with these Glosses, they suspected Christ had dangerous designs, no less than destroying the Law and the Prophets.
Hence it Come to pass, that christ finding fault with these Glosses, they suspected christ had dangerous designs, no less than destroying the Law and the prophets.
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not only the Moral, but even the Ceremonial and Judicial Law ; for his Business and Employment was to fulfil all Righteousness, Matt. iii. 15. and upon that account, he is said to be made under the Law, Gal. iv. 4. nor could he have been a true High Priest without doing so, Heb. vii. 26.
not only the Moral, but even the Ceremonial and Judicial Law; for his Business and Employment was to fulfil all Righteousness, Matt. iii. 15. and upon that account, he is said to be made under the Law, Gal. iv. 4. nor could he have been a true High Priest without doing so, Hebrew vii. 26.
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As to the Ceremonial, he was circumcised the eighth day, observed the Sabbath, eat the Passover, kept the Festivals of the Synagogue, &c. And as to the Judicial, none could charge him with breaking of it;
As to the Ceremonial, he was circumcised the eighth day, observed the Sabbath, eat the Passover, kept the Festivals of the Synagogue, etc. And as to the Judicial, none could charge him with breaking of it;
so far from it, that when the Collectors came for Tribute Money, for the use of the Temple, rather than not obey the Rulers, who had sent them, he would work a Miracle, and ordered Peter to go to Sea,
so Far from it, that when the Collectors Come for Tribute Money, for the use of the Temple, rather than not obey the Rulers, who had sent them, he would work a Miracle, and ordered Peter to go to Sea,
and take a Fish, where he should find a piece of Money, and give it for Peter and himself, Matt. xvii. 24. 2. Not only himself observ'd it, but he bid others observe it too, Matt. xix. 17. when the young Man ask'd him, What good thing he should do to inherit Eternal Life ? he directs him to the Commandements of the Law :
and take a Fish, where he should find a piece of Money, and give it for Peter and himself, Matt. xvii. 24. 2. Not only himself observed it, but he bid Others observe it too, Matt. xix. 17. when the young Man asked him, What good thing he should do to inherit Eternal Life? he directs him to the commandments of the Law:
4. He proved his own Doctrine out of the Law and the Prophets ; even all that he did. Luke xxiv. 44. The Resurrection of the dead, Luke xx. 37. His own Resurrection, Luke xxiv. 26, 27. His Commission to preach the Gospel, Luke iv. 21. The Truth of his Testimony, John viii. 17, 18. His Divinity, John x. 34, 35. And surely, he that observ'd the Law himself, exhorted others to observe it;
4. He proved his own Doctrine out of the Law and the prophets; even all that he did. Lycia xxiv. 44. The Resurrection of the dead, Lycia xx. 37. His own Resurrection, Lycia xxiv. 26, 27. His Commission to preach the Gospel, Lycia iv. 21. The Truth of his Testimony, John viii. 17, 18. His Divinity, John x. 34, 35. And surely, he that observed the Law himself, exhorted Others to observe it;
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asserted the Divinity of it, and proved his own Doctrine out of the Law and the Prophets, could not possibly be said to come to destroy the Law and the Prophets. But,
asserted the Divinity of it, and proved his own Doctrine out of the Law and the prophets, could not possibly be said to come to destroy the Law and the prophets. But,
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He that distils Wine into an excellent Spirit, or turns the courser Metal into Gold, doth indeed cause the meaner Material, to lose it self in a nobler;
He that distils Wine into an excellent Spirit, or turns the courser Metal into Gold, does indeed cause the meaner Material, to loose it self in a Nobler;
the rather, because the Law made nothing perfect, but the bringing in of a better Hope did, by the which we draw nigh to God, Heb. vii. 19. 4. He fulfilled it, by confirming and establishing the principal design of it.
the rather, Because the Law made nothing perfect, but the bringing in of a better Hope did, by the which we draw High to God, Hebrew vii. 19. 4. He fulfilled it, by confirming and establishing the principal Design of it.
upon these two Pillars the Law and the Prophets are said to hang, Matth. xxii. 37, 38, 39. But whatever the intent of God was in that Law, we see very few among the Jews answer'd that end and design,
upon these two Pillars the Law and the prophets Are said to hang, Matthew xxii. 37, 38, 39. But whatever the intent of God was in that Law, we see very few among the jews answered that end and Design,
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for want of sufficient helps, which the Messiah, was to afford, and therefore this was a Schoolmaster to lead them to Christ, and a motive to long after him.
for want of sufficient helps, which the Messiah, was to afford, and Therefore this was a Schoolmaster to led them to christ, and a motive to long After him.
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and accordingly Christ fulfilled it by giving larger supplies, whereby they might be able to act according to the intent of it, such as, offering Pardon for sins past, pouring out his Spirit upon men in a more plentiful manner,
and accordingly christ fulfilled it by giving larger supplies, whereby they might be able to act according to the intent of it, such as, offering Pardon for Sins past, pouring out his Spirit upon men in a more plentiful manner,
In a word, There were Four things in the Law and in the Prophets, which Christ fulfilled. 1. The Promises and Predictions. 2. The Precepts of the Moral Law by interpreting them to better purposes. 3. The Precepts of the Ceremonial Law, by performing what was prefigured by them. 4. The Sanctions of the Law, by changing Temporal into Eternal punishments;
In a word, There were Four things in the Law and in the prophets, which christ fulfilled. 1. The Promises and Predictions. 2. The Precepts of the Moral Law by interpreting them to better Purposes. 3. The Precepts of the Ceremonial Law, by performing what was prefigured by them. 4. The Sanctions of the Law, by changing Temporal into Eternal punishments;
Christ came to reform the Jews, who were overrun with Error and Superstition, and yet behold they give out, that he came to destroy the Law and the Prophets.
christ Come to reform the jews, who were overrun with Error and Superstition, and yet behold they give out, that he Come to destroy the Law and the prophets.
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This came purely from the Devil's Malice, who to put a stop to the progress of Goodness and of the Kingdom of God, prompted his Instruments and Agents, to blacken the Noble attempt with hard and dreadful Names, the most likely way to fright people from submitting to it.
This Come purely from the Devil's Malice, who to put a stop to the progress of goodness and of the Kingdom of God, prompted his Instruments and Agents, to blacken the Noble attempt with hard and dreadful Names, the most likely Way to fright people from submitting to it.
It was so in the beginning of our Reformation, when our Governours and Spiritual Pastors began to look more narrowly into the Errors and Corruptions of the Church of Rome, and resolv'd to rectifie what was amiss,
It was so in the beginning of our Reformation, when our Governors and Spiritual Pastors began to look more narrowly into the Errors and Corruptions of the Church of Rome, and resolved to rectify what was amiss,
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and by a secret impulse of God's Spirit betake himself to a life Spiritual and conformable to the Rules of the Gospel, presently Mens Tongues are let loose against him, especially if accidentally he be guilty of some little Imprudencies:
and by a secret impulse of God's Spirit betake himself to a life Spiritual and conformable to the Rules of the Gospel, presently Men's Tongues Are let lose against him, especially if accidentally he be guilty of Some little Imprudencies:
But this must be no discouragement to a person that knows, that this hath been an old stratagem of the Devil, as old as the Fall of Adam, when he put false Interpretations upon God's Prohibitions,
But this must be no discouragement to a person that knows, that this hath been an old stratagem of the devil, as old as the Fallen of Adam, when he put false Interpretations upon God's Prohibitions,
yet still there are remarkable differences, which discover the excellency of the one above the other. 1. The Author of the Law is God, speaking by Moses ;
yet still there Are remarkable differences, which discover the excellency of the one above the other. 1. The Author of the Law is God, speaking by Moses;
the Author of the Gospel is the same God, but speaking by his Son. 2. The Law of Moses revealed much, the Gospel much more, especially with respect to the Incarnation,
the Author of the Gospel is the same God, but speaking by his Son. 2. The Law of Moses revealed much, the Gospel much more, especially with respect to the Incarnation,
and Life, and Death, and Resurrection of Christ Jesus. 3. The Law was the shadow of good things to come, the Gospel the truth and substance of them. 4. The Law caused Fear, the Gospel produces Love,
and Life, and Death, and Resurrection of christ jesus. 3. The Law was the shadow of good things to come, the Gospel the truth and substance of them. 4. The Law caused fear, the Gospel produces Love,
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and though something of Eternal Life was revealed to those under the Law, yet it was truly manifest to those under the Gospel. 6. The Law was a Heavy burthen, the Gospel an easy Yoke. 7. The Law was our Schoolmaster to lead us to Christ ;
and though something of Eternal Life was revealed to those under the Law, yet it was truly manifest to those under the Gospel. 6. The Law was a Heavy burden, the Gospel an easy Yoke. 7. The Law was our Schoolmaster to led us to christ;
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the Gospel was a most perfect Discipline. 11. The Law discover'd the Will of God, and help'd to make People sensible of their Sins, and Transgressions of Gods Commands;
the Gospel was a most perfect Discipline. 11. The Law discovered the Will of God, and helped to make People sensible of their Sins, and Transgressions of God's Commands;
And therefore the Apostles Exhortation was very seasonable, and ought to be taken notice of by every one of us, Heb. iv. 1, 2. Let us therefore fear, lest a promise being left us of entring into his Rest, any of you should seem to come short of it;
And Therefore the Apostles Exhortation was very seasonable, and ought to be taken notice of by every one of us, Hebrew iv. 1, 2. Let us Therefore Fear, lest a promise being left us of entering into his Rest, any of you should seem to come short of it;
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If the Behaviour of Men, who call themselves Christians, were the measure of our Judgment, we might conclude, the Gospel stands for a Cypher, which signifies very little;
If the Behaviour of Men, who call themselves Christians, were the measure of our Judgement, we might conclude, the Gospel Stands for a Cypher, which signifies very little;
Thus things stand, and one would think, you believe that your Resoluteness not to mind the Injunctions of the Gospel, is your Security against the Terrors of its Threatnings:
Thus things stand, and one would think, you believe that your Resoluteness not to mind the Injunctions of the Gospel, is your Security against the Terrors of its Threatenings:
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let them commend, or discommend you, slander or praise you, still you are to remember, you have to deal with a Law-giver, who is able to save, and to destroy.
let them commend, or discommend you, slander or praise you, still you Are to Remember, you have to deal with a Lawgiver, who is able to save, and to destroy.
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when the Lord Jesus shall be revealed from Heaven, with all his mighty Angels, to take Vengeance on those, who have not obeyed the Gospel of our Lord Jesus Christ :
when the Lord jesus shall be revealed from Heaven, with all his mighty Angels, to take Vengeance on those, who have not obeyed the Gospel of our Lord jesus christ:
and consequently, that no change of Letters hath been introduced by Ezra, but that the Character the Jews use at this day, is the same with that which Moses made use of, when he writ the Law;
and consequently, that no change of Letters hath been introduced by Ezra, but that the Character the jews use At this day, is the same with that which Moses made use of, when he writ the Law;
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And though we are to inform their Understandings too, yet what Light we give to that Intellectual Frame, it is with an intent to rectifie the Actions, to mend the outward and the inward Man;
And though we Are to inform their Understandings too, yet what Light we give to that Intellectual Frame, it is with an intent to rectify the Actions, to mend the outward and the inward Man;
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or the Time of the Messiah, but hath been, and shall certainly be fulfilled to the least tittle of it. III. The Scriptures, or the Word of God, will last to the Worlds end.
or the Time of the Messiah, but hath been, and shall Certainly be fulfilled to the least tittle of it. III. The Scriptures, or the Word of God, will last to the World's end.
To assure the Jews, that he came not to destroy the Law and the Prophets, he tells, that his Doctrine and Discipline, was nothing but a fulfilling of the Law, and the Prophets;
To assure the jews, that he Come not to destroy the Law and the prophets, he tells, that his Doctrine and Discipline, was nothing but a fulfilling of the Law, and the prophets;
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This the Apostle is so sure of, that he doth not only tell us, that Christ is the end of the Law, Rom. x. 4. but peremptorily affirms, that the Gospel was preached to the Israelites in the Wilderness, the time when God gave the Law, Heb. iv.
This the Apostle is so sure of, that he does not only tell us, that christ is the end of the Law, Rom. x. 4. but peremptorily affirms, that the Gospel was preached to the Israelites in the Wilderness, the time when God gave the Law, Hebrew iv.
for they drank of that spiritual Rock which followed them, and that Rock was Christ: And particularly of Moses, who was the glorious Instrument by whom God gave the Law;
for they drank of that spiritual Rock which followed them, and that Rock was christ: And particularly of Moses, who was the glorious Instrument by whom God gave the Law;
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we read, that he esteemed the Reproach of Christ, greater Riches, than all the Treasures of Egypt, Heb. xi. 26. which he could not have done, if he had been a Stranger to the Knowledge of the Mystery of Christ;
we read, that he esteemed the Reproach of christ, greater Riches, than all the Treasures of Egypt, Hebrew xi. 26. which he could not have done, if he had been a Stranger to the Knowledge of the Mystery of christ;
and that he should be the first that should rise from the dead; and should shew Light unto the People, and unto the Gentiles, Act. xxvi. 22, 23. They worshiped one Great, Eternal, Independent, and All-sufficient Being, Creator of Heaven and Earth, Neh. ix. 6. And so do we.
and that he should be the First that should rise from the dead; and should show Light unto the People, and unto the Gentiles, Act. xxvi. 22, 23. They worshipped one Great, Eternal, Independent, and All-sufficient Being, Creator of Heaven and Earth, Neh ix. 6. And so do we.
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They believed, there was a wise, over-ruling Providence, that managed, and governed, and disposed all for the good of Gods Children, Psal. cxlvi. 7, 8. And so do we.
They believed, there was a wise, overruling Providence, that managed, and governed, and disposed all for the good of God's Children, Psalm cxlvi. 7, 8. And so do we.
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and to expiate our Transgressions, Isai. 53.4, 5, 6. And so do we. They believed there was a future Judgment, and that the dead would certainly rise again,
and to expiate our Transgressions, Isaiah 53.4, 5, 6. And so do we. They believed there was a future Judgement, and that the dead would Certainly rise again,
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They worshiped God without Images, and external Representations, (I speak of the true Israelites, not of those, who corrupted themselves with Idolatry.) Exod. xx. 14. And so do we.
They worshipped God without Images, and external Representations, (I speak of the true Israelites, not of those, who corrupted themselves with Idolatry.) Exod xx. 14. And so do we.
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That People were not only permitted, but commanded to read the Scriptures diligently, Deut. vi. 7, 8. And so are we. They had two Sacraments; and so have we.
That People were not only permitted, but commanded to read the Scriptures diligently, Deuteronomy vi. 7, 8. And so Are we. They had two Sacraments; and so have we.
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In their Passover, by eating of a roasted Lamb, they remember'd their deliverance from Egypt, and the Angels passing over their Houses, to save them from Destruction;
In their Passover, by eating of a roasted Lamb, they remembered their deliverance from Egypt, and the Angels passing over their Houses, to save them from Destruction;
They believed, that without a practical Love to God, and unfeigned Charity to our Neighbour, none could please God, Deut. vi. 5. Lev. xix. 18. And so do we.
They believed, that without a practical Love to God, and unfeigned Charity to our Neighbour, none could please God, Deuteronomy vi. 5. Lev. xix. 18. And so do we.
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And the same may be said of the different Religions among Christians, that, which all or most of the different Christian Churches do agree in, is most likely to be the true Religion, seeing that, which all or most of them do agree in, is most agreeable to the Doctrine of the Law,
And the same may be said of the different Religions among Christians, that, which all or most of the different Christian Churches do agree in, is most likely to be the true Religion, seeing that, which all or most of them do agree in, is most agreeable to the Doctrine of the Law,
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The fulfilling Christ speaks of, having respect to the Gospel Doctrine he was going to deliver, the Observation must needs be the result of what Christ saith here.
The fulfilling christ speaks of, having respect to the Gospel Doctrine he was going to deliver, the Observation must needs be the result of what christ Says Here.
The Messiah was to be the Son of a Woman that had known no Man, the Son of a Virgin, Isai. vii. 14. Accordingly Christ Jesus was so, Matth. i. 22, 23. He was to break the Devil's Power, according to Gen. iii. 15. Accordingly Christ Jesus did so, for by death he destroy'd him that had the power of Death, Hebr. xi. 14. He was to appear in the World, when the Sceptre was departed from Judah, Gen. xlix. 10.
The Messiah was to be the Son of a Woman that had known no Man, the Son of a Virgae, Isaiah vii. 14. Accordingly christ jesus was so, Matthew i. 22, 23. He was to break the Devil's Power, according to Gen. iii. 15. Accordingly christ jesus did so, for by death he destroyed him that had the power of Death, Hebrew xi. 14. He was to appear in the World, when the Sceptre was departed from Judah, Gen. xlix. 10.
And Christ Jesus did so, Matth. ii. 1. He was to be God as well as Man, Isai. ix. 6. Accordingly Christ Jesus was so, Rom. i. 3, 4. He was to be a Priest, Ps. cx. 4. Christ Jesus was so, Heb. vi. 20. He was to be a Prophet, according to Deut. xviii. 18. Christ Jesus was so, Joh. iv. 19. He was to be a King, Psal. xi. 6. Christ Jesus was so, Joh. xviii. 37. He was to suffer, and to make his Soul an offering to God for the Sins of the World, Isai. liii. 10. Christ Jesus did so, Heb. ix. 14. The Gentiles were to be called by him, and became part of his Flock and People, Isai. lx. 3. Accordingly they were miraculously converted by Christ Jesus, and became Votaries of the Gospel, Acts xv. 14. The Messiah was to rise again, and to spread the knowledge of the true God all the World over, Isai. liii. 9. Accordingly the Gospel was preach'd to every Creature that is under Heaven, Gal. i. 23.
And christ jesus did so, Matthew ii. 1. He was to be God as well as Man, Isaiah ix. 6. Accordingly christ jesus was so, Rom. i. 3, 4. He was to be a Priest, Ps. cx. 4. christ jesus was so, Hebrew vi. 20. He was to be a Prophet, according to Deuteronomy xviii. 18. christ jesus was so, John iv. 19. He was to be a King, Psalm xi. 6. christ jesus was so, John xviii. 37. He was to suffer, and to make his Soul an offering to God for the Sins of the World, Isaiah liii. 10. christ jesus did so, Hebrew ix. 14. The Gentiles were to be called by him, and became part of his Flock and People, Isaiah lx. 3. Accordingly they were miraculously converted by christ jesus, and became Votaries of the Gospel, Acts xv. 14. The Messiah was to rise again, and to spread the knowledge of the true God all the World over, Isaiah liii. 9. Accordingly the Gospel was preached to every Creature that is under Heaven, Gal. i. 23.
his lying in a rich Man's Grave, &c. All these, and a thousand things of this nature, spoken of concerning the Gospel times, in the Law and in the Prophets, were most punctually fulfilled,
his lying in a rich Man's Grave, etc. All these, and a thousand things of this nature, spoken of Concerning the Gospel times, in the Law and in the prophets, were most punctually fulfilled,
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and particularly the Types of the Ceremonial Law, which were so many prefigurations, and obscure hints and characters of the Glory, which should after be revealed in the Gospel.
and particularly the Types of the Ceremonial Law, which were so many prefigurations, and Obscure hints and characters of the Glory, which should After be revealed in the Gospel.
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2. By what hath been fulfilled, we may very safely and rationally infer, That the rest of the things which have not yet been, will certainly be fulfilled in their due time:
2. By what hath been fulfilled, we may very safely and rationally infer, That the rest of the things which have not yet been, will Certainly be fulfilled in their due time:
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Such are the lofty Prophecies of the great Unity of the Church of Christ, Isai. ii. 4. and xi. 6. the Spiritual, yet visible splendour and largness of it, Isai. lx. 19.
Such Are the lofty Prophecies of the great Unity of the Church of christ, Isaiah ii. 4. and xi. 6. the Spiritual, yet visible splendour and largeness of it, Isaiah lx. 19.
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and the state of Christ's Church under him, and the consequences of it in Daniel, and in other places, &c. If such abundance of things in the Law have been already fulfilled, no doubt the rest will all be fulfilled.
and the state of Christ's Church under him, and the consequences of it in daniel, and in other places, etc. If such abundance of things in the Law have been already fulfilled, no doubt the rest will all be fulfilled.
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so it must necessarily follow, that he that could foretel such things, and after he had foretold them so many hundred years before, was able to fulfil them could be nothing,
so it must necessarily follow, that he that could foretell such things, and After he had foretold them so many hundred Years before, was able to fulfil them could be nothing,
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but God himself, it being impossible for any Creature either to foretel, or fulfil things so abstruse and out of the common reach of the wisest part of Mankind.
but God himself, it being impossible for any Creature either to foretell, or fulfil things so abstruse and out of the Common reach of the Wisest part of Mankind.
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And since the Scriptures are of God, with what Reverence ought we to entertain them, with what Seriousness to read them, with what Attention to peruse them,
And since the Scriptures Are of God, with what reverence ought we to entertain them, with what Seriousness to read them, with what Attention to peruse them,
surely, dearer than thousands of Gold and Silver, Psal. cxix. 72, 127. And one great thing that ought to make them so dear to us is this, That they will last till Heaven and Earth pass. Which brings in the
surely, Dearer than thousands of Gold and Silver, Psalm cxix. 72, 127. And one great thing that ought to make them so dear to us is this, That they will last till Heaven and Earth pass. Which brings in the
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and the Inhabitants of it shall be removed or taken away, there will be no Inhabitants to be instructed, at least we have no Revelation that there will be any,
and the Inhabitants of it shall be removed or taken away, there will be no Inhabitants to be instructed, At least we have no Revelation that there will be any,
If we take a view of the great Day of Judgment, and the People that will then appear before the Judge, we find they either will be good or bad, either Sheep or Goats;
If we take a view of the great Day of Judgement, and the People that will then appear before the Judge, we find they either will be good or bad, either Sheep or Goats;
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will enter into Life everlasting, where they shall see darkly no more, no more through a Glass, and therefore not through the Glass of Scripture, as here they do,
will enter into Life everlasting, where they shall see darkly no more, no more through a Glass, and Therefore not through the Glass of Scripture, as Here they do,
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and whither they will be sent, and what will become of them we all know; for they shall go into Everlasting punishment, saith our Saviour, Matth. xxv. 46.
and whither they will be sent, and what will become of them we all know; for they shall go into Everlasting punishment, Says our Saviour, Matthew xxv. 46.
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So that the Scriptures are intended only as our Teachers, while this World lasts, and while the Sun and Moon continue their courses, God will preserve this precious Book.
So that the Scriptures Are intended only as our Teachers, while this World lasts, and while the Sun and Moon continue their courses, God will preserve this precious Book.
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which leads me to the Fourth Proposition: IV. Heaven and Earth will certainly pass away. This is plainly supposed here, in this saying, Till Heaven and Earth pass:
which leads me to the Fourth Proposition: IV. Heaven and Earth will Certainly pass away. This is plainly supposed Here, in this saying, Till Heaven and Earth pass:
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And the manner how they will pass away St. Peter hath left upon Record, 2 Pet. iii. 7. But the Heaven and the Earth, which are now by the same Word, are kept in store, reserved unto fire against the day of Judgment ;
And the manner how they will pass away Saint Peter hath left upon Record, 2 Pet. iii. 7. But the Heaven and the Earth, which Are now by the same Word, Are kept in store, reserved unto fire against the day of Judgement;
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But then, as it is ver. 11. of the aforesaid Chapter, seeing that all these things shall be dissolved, what manner of persons ought you to be in all Holy Conversation and Godliness? Whether the Christians in St. Peter 's time believed, that the day of Judgment was at hand,
But then, as it is for. 11. of the aforesaid Chapter, seeing that all these things shall be dissolved, what manner of Persons ought you to be in all Holy Conversation and Godliness? Whither the Christians in Saint Peter is time believed, that the day of Judgement was At hand,
as it is probable it is not far off, especially if the old saying of R. Hillel be true, That the World shall continue two Thousand Years before the Law, two Thousand under the Law,
as it is probable it is not Far off, especially if the old saying of R. Hillel be true, That the World shall continue two Thousand years before the Law, two Thousand under the Law,
And since the day of our death is so uncertain, the Inference drawn from the uncertainty of the day of Judgment, will also fit the uncertainty of the day of our death.
And since the day of our death is so uncertain, the Inference drawn from the uncertainty of the day of Judgement, will also fit the uncertainty of the day of our death.
If the Promises of the Gospel will certainly be fulfilled, why cannot the wonderful Rewards promised, prevail with you to fulfil the Conditions, upon which those Rewards are promised? God promises Eternal Life upon patient continuance in Well-doing;
If the Promises of the Gospel will Certainly be fulfilled, why cannot the wondered Rewards promised, prevail with you to fulfil the Conditions, upon which those Rewards Are promised? God promises Eternal Life upon patient Continuance in Welldoing;
Is there any of you here, that's guilty of any of these Sins, and yet do ye hope to be happy? 'Tis true, you'll say none can be so, that continues in these Sins;
Is there any of you Here, that's guilty of any of these Sins, and yet do you hope to be happy? It's true, You'll say none can be so, that continues in these Sins;
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Heaven and Earth shall sooner Perish, the Sun shall sooner fall from his Orb, and all the Stars of Heaven drop out of their Sockets, sooner than God will prove a Lyar. Let the Truth of the living God prevail with you,
Heaven and Earth shall sooner Perish, the Sun shall sooner fallen from his Orb, and all the Stars of Heaven drop out of their Sockets, sooner than God will prove a Lyar. Let the Truth of the living God prevail with you,
SERMON XX. St. Matth. Ch. v. Ver. 19. Whosoever therefore shall break one of these least Commandements, and shall teach Men so, he shall be called the least in the Kingdom of Heaven;
SERMON XX. Saint Matthew Christ v. Ver. 19. Whosoever Therefore shall break one of these lest commandments, and shall teach Men so, he shall be called the least in the Kingdom of Heaven;
1. By the Commandements here spoken of, are meant the Commands and Precepts delivered and laid down by Christ in this Sermon on the Mount, both those that go before the Text,
1. By the commandments Here spoken of, Are meant the Commands and Precepts Delivered and laid down by christ in this Sermon on the Mount, both those that go before the Text,
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or if they allowed the Title of great Commands to any part of the Moral Law, it was to such Commands as forbid the more scandalous, and barbarous Sins.
or if they allowed the Title of great Commands to any part of the Moral Law, it was to such Commands as forbid the more scandalous, and barbarous Sins.
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as long as they kept close to the bigger Commands, such as Sacrificing, Circumcision, frequenting the Passover, putting on their Phylacteries, &c. or such as enjoined forbearance of the Overt Acts of some notorious Sins, Adultery, Fornication, Perjury, Stealing, &c. And to break these Commandements is to slight them, to disregard them, to act contrary to them,
as long as they kept close to the bigger Commands, such as Sacrificing, Circumcision, frequenting the Passover, putting on their Phylacteries, etc. or such as enjoined forbearance of the Overt Acts of Some notorious Sins, Adultery, Fornication, Perjury, Stealing, etc. And to break these commandments is to slight them, to disregard them, to act contrary to them,
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and is therefore said to be greater in some respect, than St. John the Baptist, who from the vulgar Error of his Country, seem'd to cherish some relicks of that Opinion, that the Messiah was to appear with External Pomp and marks of Authority.
and is Therefore said to be greater in Some respect, than Saint John the Baptist, who from the Vulgar Error of his Country, seemed to cherish Some Relics of that Opinion, that the Messiah was to appear with External Pomp and marks of authority.
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But though this be the meaning of that Phrase there, yet what is a Comparison in that Place, is a Threatning here; and therefore requires another Sense:
But though this be the meaning of that Phrase there, yet what is a Comparison in that Place, is a Threatening Here; and Therefore requires Another Sense:
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And though the Church be sometimes called the Kingdom of Heaven, as Matth. xiii. Yet even in this Sense the Threatning will appear to be dismal enough;
And though the Church be sometime called the Kingdom of Heaven, as Matthew xiii. Yet even in this Sense the Threatening will appear to be dismal enough;
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and looks upon them as things of no moment,) shall have and bear an equal respect to these, the same he doth to those Commands which are acknowledged to be greatest;
and looks upon them as things of no moment,) shall have and bear an equal respect to these, the same he does to those Commands which Are acknowledged to be greatest;
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and shall teach Men to do so, not only in his Discourses and Colloquies, but in his Practice and Example, he shall be truly great, greater than this World can make him;
and shall teach Men to do so, not only in his Discourses and Colloquies, but in his Practice and Exampl, he shall be truly great, greater than this World can make him;
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1. This Text overthrows and breaks the neck of that loose Principle, that in order to Salvation, it is sufficient to avoid only gross, notorious, scandalous Sins.
1. This Text overthrows and breaks the neck of that lose Principle, that in order to Salvation, it is sufficient to avoid only gross, notorious, scandalous Sins.
and the humour of the Age, hath made either necessary or convenient, the Expedient Men find out, is this, that they are trivial, little, inconsiderable Faults, whereby the dreadfulness of them soon disappears;
and the humour of the Age, hath made either necessary or convenient, the Expedient Men find out, is this, that they Are trivial, little, inconsiderable Faults, whereby the dreadfulness of them soon disappears;
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and whereof we shall have occasion to treat more largely in the sequel: Such as secret Envy, Hatred, Grudges, Malice in our Heart against our Neighbour;
and whereof we shall have occasion to Treat more largely in the sequel: Such as secret Envy, Hatred, Grudges, Malice in our Heart against our Neighbour;
sinister Ends and Intentions in religious Actions, mistrust of Gods Providence, Discontentedness, loving the World better than God, &c. That these are Sins, is evident, because they are forbid;
sinister Ends and Intentions in religious Actions, mistrust of God's Providence, Discontentedness, loving the World better than God, etc. That these Are Sins, is evident, Because they Are forbid;
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and while they are guilty of no Crimes that make them Infamous, and can charge themselves with nothing that's very bloody, they have no melancholy Thoughts about the Garment spotted by the Flesh;
and while they Are guilty of no Crimes that make them Infamous, and can charge themselves with nothing that's very bloody, they have no melancholy Thoughts about the Garment spotted by the Flesh;
But though in this respect some are greater, some lesser, yet if we consider the tremendous God, who is offended by that which we call a little Sin, it will appear in other Colours;
But though in this respect Some Are greater, Some lesser, yet if we Consider the tremendous God, who is offended by that which we call a little since, it will appear in other Colours;
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And can any Sin be little, that is an Affront to a Great and Infinite Majesty? Can that be little, which is injurious to Gods Power, makes War with his Mercy and Goodness, abuses his Patience, diminishes his Glory,
And can any since be little, that is an Affront to a Great and Infinite Majesty? Can that be little, which is injurious to God's Power, makes War with his Mercy and goodness, Abuses his Patience, diminishes his Glory,
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fills them as it were with Scabs, and fullies their Beauty and Splendor? Can that be little, which manifestly hinders our progress in a spiritual Life, stops the Stream and Current of the Divine Grace and Influence, and disposes to Damnation?
fills them as it were with Scabs, and fullies their Beauty and Splendour? Can that be little, which manifestly hinders our progress in a spiritual Life, stops the Stream and Current of the Divine Grace and Influence, and disposes to Damnation?
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by the Bishops Blessing, by smiting the Breast, and the bare saying of a Pater noster, by a general Confession, &c. You might think then, there is no great matter in them;
by the Bishops Blessing, by smiting the Breast, and the bore saying of a Pater Noster, by a general Confessi, etc. You might think then, there is no great matter in them;
And doth not Experience tell us, (to use the words of a certain Divine) how an unchast Thought assented to, soon welcomes Delight; Delight, Consent; Consent, Action; Action, Custom; Custom, Habit; Habit, Perseverance; Perseverance, an obduracy of Heart;
And does not Experience tell us, (to use the words of a certain Divine) how an unchaste Thought assented to, soon welcomes Delight; Delight, Consent; Consent, Actium; Actium, Custom; Custom, Habit; Habit, Perseverance; Perseverance, an obduracy of Heart;
What satisfaction can that Man enjoy within, that notwithstanding his shunning some scandalous Sins, hath not any tolerable assurance, that he loves God,
What satisfaction can that Man enjoy within, that notwithstanding his shunning Some scandalous Sins, hath not any tolerable assurance, that he loves God,
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and if Love obliges you to keep one, why not another? Do not they all come from the same Law-giver? Are not they all deliver'd with the same Seriousness,
and if Love obliges you to keep one, why not Another? Do not they all come from the same Lawgiver? are not they all Delivered with the same Seriousness,
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and it's certain, that Soul is not yet truly converted, that doth not seriously watch against evil Thoughts, Desires, Passions, Affections, &c. (for these are usually counted lesser Sins,) as well as against greater Abominations. And therefore,
and it's certain, that Soul is not yet truly converted, that does not seriously watch against evil Thoughts, Desires, Passion, Affections, etc. (for these Are usually counted lesser Sins,) as well as against greater Abominations. And Therefore,
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and sensual Men? What if Men, who have no right Apprehensions of God, make nothing of corrupt Communications, must I be guided by their Example? Can any Commandment, that proceeds out of the Mouth of God, be termed little? Might not we as well say, that God spoke in jest? If God commands me to follow Righteousness, Faith, Charity,
and sensual Men? What if Men, who have no right Apprehensions of God, make nothing of corrupt Communications, must I be guided by their Exampl? Can any Commandment, that proceeds out of the Mouth of God, be termed little? Might not we as well say, that God spoke in jest? If God commands me to follow Righteousness, Faith, Charity,
because the World makes a pish of it? Hath the Great God of Heaven and Earth thought fit to send his Son into the World to tell me, that private Revenge is unlawful;
Because the World makes a pish of it? Hath the Great God of Heaven and Earth Thought fit to send his Son into the World to tell me, that private Revenge is unlawful;
though a thousand wicked Men say, it's either needless, or impracticable? How can a Divine Command be little, that concerns Mens Immortal Souls? Is there any thing greater in this World,
though a thousand wicked Men say, it's either needless, or impracticable? How can a Divine Command be little, that concerns Men's Immortal Souls? Is there any thing greater in this World,
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than the good and welfare of their precious Souls? Doth God tell me such a Sin (though it seems never so small in the Eyes of the World) will help to kill my Soul,
than the good and welfare of their precious Souls? Does God tell me such a since (though it seems never so small in the Eyes of the World) will help to kill my Soul,
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and not only doth the same, but hath pleasure in them that do them ; as it is said, Rom. i. 32. That's the Man, who shall be called least in the Kingdom of Heaven.
and not only does the same, but hath pleasure in them that do them; as it is said, Rom. i. 32. That's the Man, who shall be called least in the Kingdom of Heaven.
Is not this a manifest contempt of God's Sovereignty, and Mercy, and Love, and Charity, in Christ Jesus? Doth not this look like Enmity against God? Is not this a sign of a secret Hatred and Indignation against the ways of God? Is not this an Argument of Obstinacy and Stubbornness? Doth not this infer want of Sense,
Is not this a manifest contempt of God's Sovereignty, and Mercy, and Love, and Charity, in christ jesus? Does not this look like Enmity against God? Is not this a Signen of a secret Hatred and Indignation against the ways of God? Is not this an Argument of Obstinacy and Stubbornness? Does not this infer want of Sense,
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and want of Fear? And would you have God save a Man that doth not fear him? Would you have him receive Men into the Kingdom of Heaven, that do not only not think it worth while to obey him in so small a matter, (small in their own account,
and want of fear? And would you have God save a Man that does not Fear him? Would you have him receive Men into the Kingdom of Heaven, that do not only not think it worth while to obey him in so small a matter, (small in their own account,
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Ay, but to break one of these least Commandments, and to teach another to do so, What great Matter is there in that? My Friends, He that breaks one, will break another,
Ay, but to break one of these lest commandments, and to teach Another to do so, What great Matter is there in that? My Friends, He that breaks one, will break Another,
and if he propagates the Evil too, and like a rotten Sheep, infects others, doth not that one Folly discover a Heart, that hath no Desire, no Inclination to take Christ's Yoak upon him;
and if he propagates the Evil too, and like a rotten Sheep, infects Others, does not that one Folly discover a Heart, that hath no Desire, no Inclination to take Christ's Yoke upon him;
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How shall he be able to sit with him in his Throne? And this puts me in mind of another Observation. III. That he that lives ill, teaches another to live ill too.
How shall he be able to fit with him in his Throne? And this puts me in mind of Another Observation. III. That he that lives ill, Teaches Another to live ill too.
He that shall break one of these least Commandments, and teach Men so, &c. In order to be excluded from the Kingdom of Heaven, it is not necessary a Man should get into a Pulpit,
He that shall break one of these least commandments, and teach Men so, etc. In order to be excluded from the Kingdom of Heaven, it is not necessary a Man should get into a Pulpit,
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but that thou approvest of it? And, supposing thou approvest of it, if the Grace of God restrains him not, he soon begins to think, that what is lawful for thee, may be lawful for him;
but that thou approvest of it? And, supposing thou approvest of it, if the Grace of God restrains him not, he soon begins to think, that what is lawful for thee, may be lawful for him;
especially where there is already a Disposition to embrace that which is Evil. Physicians and Naturalists talk of transplanting Diseases from Men into Beasts;
especially where there is already a Disposition to embrace that which is Evil. Physicians and Naturalists talk of transplanting Diseases from Men into Beasts;
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and this is teaching and making Proselytes to Hell, and to the Kingdom of Darkness, the readiest way to be excluded from the Kingdom of Heaven; which will give me occasion,
and this is teaching and making Proselytes to Hell, and to the Kingdom of Darkness, the Readiest Way to be excluded from the Kingdom of Heaven; which will give me occasion,
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Fancy you saw a poor miserable Man starving with hunger, and so placed, that directly over against him he could see the richest Banquet, the most delicate Dishes;
Fancy you saw a poor miserable Man starving with hunger, and so placed, that directly over against him he could see the Richest Banquet, the most delicate Dishes;
and the poor Wretch that is over against this Company, but a few paces removed from them, unable to get the least Morsel of Bread, ready to tear his own Flesh from off his Shoulders;
and the poor Wretch that is over against this Company, but a few paces removed from them, unable to get the least Morsel of Bred, ready to tear his own Flesh from off his Shoulders;
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see all the Glory and Joy of blessed Creatures before his Eyes, the Delicates, the Dainties, the Pleasures, the Festivals, the rich Entertainments they enjoy and swim in, passing before him,
see all the Glory and Joy of blessed Creatures before his Eyes, the Delicates, the Dainties, the Pleasures, the Festivals, the rich Entertainments they enjoy and swim in, passing before him,
What a Torment, what a Plague, what a Vexation must this be? What Grief, what Sorrow, what Anguish must this cause? And if this must continue to Eternal Ages, what Tongue is able to express the Torment?
What a Torment, what a Plague, what a Vexation must this be? What Grief, what Sorrow, what Anguish must this cause? And if this must continue to Eternal Ages, what Tongue is able to express the Torment?
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V. Are there no Ambitious Men here? Are there none among you that desire to be Great? Have none of you a mind to be prefer'd and exalted to eminent Places? You must be either very mortified,
V. are there no Ambitious Men Here? are there none among you that desire to be Great? Have none of you a mind to be preferred and exalted to eminent Places? You must be either very mortified,
and fall into Discontent, and Vexation, because they cannot be advanced? What waiting at Court? What cringing, what bowing to Great Men? What running to this Friend,
and fallen into Discontent, and Vexation, Because they cannot be advanced? What waiting At Court? What cringing, what bowing to Great Men? What running to this Friend,
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And is not the Kingdom of Heaven a more lofty, and more spacious Empire than the whole Roman Monarchy, in all its greatest Extent and Glory? It's true, we cannot shew you this Kingdom, we cannot make it visible to your Eyes;
And is not the Kingdom of Heaven a more lofty, and more spacious Empire than the Whole Roman Monarchy, in all its greatest Extent and Glory? It's true, we cannot show you this Kingdom, we cannot make it visible to your Eyes;
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and Equitable, and Just, and Necessary, and Health to the Soul; Foretasts of Happiness, and Prefaces to an endless Glory. Thus do, and thus teach; Teach by your Discourses; teach by your Actions; teach by your Example:
and Equitable, and Just, and Necessary, and Health to the Soul; Foretastes of Happiness, and Prefaces to an endless Glory. Thus do, and thus teach; Teach by your Discourses; teach by your Actions; teach by your Exampl:
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For I say unto you, That except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.
For I say unto you, That except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven.
1. The Pharisees. You have often heard of Three Famous Sects among the Jews, when Christ appeared in the World, the Pharisees, the Essenes, and the Sadducees.
1. The Pharisees. You have often herd of Three Famous Sects among the jews, when christ appeared in the World, the Pharisees, the Essenes, and the Sadducees.
yet they convers'd, and lived in Citiess and Towns, and were so far from avoiding, that they seemed to affect Places where there was a great Concourse of People.
yet they conversed, and lived in Citiess and Towns, and were so Far from avoiding, that they seemed to affect Places where there was a great Concourse of People.
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When they began, or, who was the first Founder of them, is uncertain; but it's probable, the Institution of the Nazarites of old, Numb. vi. 2. and the Order of the Rechabites afterward, Jerem. xxxv. 2.
When they began, or, who was the First Founder of them, is uncertain; but it's probable, the Institution of the nazarites of old, Numb. vi. 2. and the Order of the Rechabites afterwards, Jeremiah xxxv. 2.
or the strictness of the Hasideans, might give occasion to this peculiar way of living, though the Votaries, in progress of time, deviated and degenerated from those sober Patterns;
or the strictness of the Hasideans, might give occasion to this peculiar Way of living, though the Votaries, in progress of time, deviated and degenerated from those Sobrium Patterns;
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and, as it was with Monkery in the Christian Church, improved, or, rather abused, the preceding, pious, and well-meant Self-denials, into Superstition.
and, as it was with Monkery in the Christian Church, improved, or, rather abused, the preceding, pious, and well-meant Self-denials, into Superstition.
and, though they had Procurators in Cities, and populous Places, to receive and entertain those of their Sect, whose Occasions led them to pass that way,
and, though they had Procurators in Cities, and populous Places, to receive and entertain those of their Sect, whose Occasions led them to pass that Way,
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The Sadducees were Sensualists, and Epicureans, and denied the Being of another World; pretended indeed to keep close to the Letter of the Law of Moses, rejected Traditions,
The Sadducees were Sensualists, and Epicureans, and denied thee Being of Another World; pretended indeed to keep close to the letter of the Law of Moses, rejected Traditions,
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though it must be confess'd, that these Impious Tenets took not much with the common People, the Persons who espoused these Doctrines, being chiefly Men of great Estates,
though it must be confessed, that these Impious Tenets took not much with the Common People, the Persons who espoused these Doctrines, being chiefly Men of great Estates,
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and Dignities, who are apt, without very great Circumspection, from an over-admiration of Things Present and Visible, to be drawn into contempt of Things Invisible and Enternal.
and Dignities, who Are apt, without very great Circumspection, from an over-admiration of Things Present and Visible, to be drawn into contempt of Things Invisible and Internal.
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The Name Pharisee, is as much as a Separatist, for so the Pharisees were, separating themselves from the rest of Mankind, by an affected Piety, which passed for great strictness in that Age,
The Name Pharisee, is as much as a Separatist, for so the Pharisees were, separating themselves from the rest of Mankind, by an affected Piety, which passed for great strictness in that Age,
and gave occasion to the Apostle, to say, That before his Conversion, he lived after the strictest way of the Jewish Religion, a Pharisee, Act. xxvi. 5. 2. The Scribes ;
and gave occasion to the Apostle, to say, That before his Conversion, he lived After the Strictest Way of the Jewish Religion, a Pharisee, Act. xxvi. 5. 2. The Scribes;
which Council, in those Days, consisting of Sadducees and Pharisees ; these Two Factions had their distinct Secretaries, or Notaries, as appears from Act. xxiii. 9. The Scribes, or Advocates, who were of the Pharisees side, having entirely addicted themselves to their Cause and Service, were of the same Opinion with the Pharisees in all things;
which Council, in those Days, consisting of Sadducees and Pharisees; these Two Factions had their distinct Secretary's, or Notaries, as appears from Act. xxiii. 9. The Scribes, or Advocates, who were of the Pharisees side, having entirely addicted themselves to their Cause and Service, were of the same Opinion with the Pharisees in all things;
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but if we compare the Account, the Scripture gives of them, with what the Talmudists say of them, they seem to have been such Men, as I have described them;
but if we compare the Account, the Scripture gives of them, with what the Talmudists say of them, they seem to have been such Men, as I have described them;
In a word, What the Canonists are and have been of late Years to the Pope, the same were the Scribes to the Pharisees, defending their pretended Rights and Priviledges,
In a word, What the Canonists Are and have been of late years to the Pope, the same were the Scribes to the Pharisees, defending their pretended Rights and Privileges,
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They gave Alms, Matth. vi. 2. They pray'd, Matth. vi. 5. and pray'd very long, Matth. xxiii. 14. They fasted, and when they fasted, disfigured their Faces, and looked ruefully, Matth. vi. 16. They fasted two days in a Week, Luc. xviii. 12. They praised God, and gave him thanks for his Mercies, Luc. xviii. 12. They were no scandalous Offenders, Extortioners, Vnjust, Adulterers, Luc. xviii. 11. They were very ready to resolve Cases of Conscience, Matth. xxiii. 16.
They gave Alms, Matthew vi. 2. They prayed, Matthew vi. 5. and prayed very long, Matthew xxiii. 14. They fasted, and when they fasted, disfigured their Faces, and looked ruefully, Matthew vi. 16. They fasted two days in a Week, Luke xviii. 12. They praised God, and gave him thanks for his mercies, Luke xviii. 12. They were no scandalous Offenders, Extortioners, Unjust, Adulterers, Luke xviii. 11. They were very ready to resolve Cases of Conscience, Matthew xxiii. 16.
or Sections of the Law, particularly of Exod. xii. and xiii. and Deut. vi. and xi. and these they tied to their Wrists and Foreheads, and made them very broad, Matth. xxiii. 5.
or Sectis of the Law, particularly of Exod xii. and xiii. and Deuteronomy vi. and xi. and these they tied to their Wrists and Foreheads, and made them very broad, Matthew xxiii. 5.
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They were often Purifying and Washing themselves, not only their Hands and Wrists, NONLATINALPHABET, as Theophylact speaks, up to the Elbow, but their whole Bodies too, especially,
They were often Purifying and Washing themselves, not only their Hands and Wrists,, as Theophylact speaks, up to the Elbow, but their Whole Bodies too, especially,
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when they came from the Market-place, being fearful, lest some filthiness, contracted by converse, should stick to them, Mark, vii. 3. They took great pains to make Proselytes, and Converts to their Religion, for they compassed Sea and Land to do it, Matth. xxiii. 15.
when they Come from the Marketplace, being fearful, lest Some filthiness, contracted by converse, should stick to them, Mark, vii. 3. They took great pains to make Proselytes, and Converts to their Religion, for they compassed Sea and Land to do it, Matthew xxiii. 15.
why the Pharisee, in whose House Christ dined, found fault with our Saviour, for suffering himself to be touch'd by a Woman, who had been a notorious Sinner, Luc. vii. 39.
why the Pharisee, in whose House christ dined, found fault with our Saviour, for suffering himself to be touched by a Woman, who had been a notorious Sinner, Luke vii. 39.
St. Epiphanius adds, that many of them would Vow very strict Chastity, and Abstinence from the Partners of their Beds, some for Four years, some for Eight, and some for Ten. They were very watchful against all Nocturnal Accidents,
Saint Epiphanius adds, that many of them would Voelli very strict Chastity, and Abstinence from the Partners of their Beds, Some for Four Years, Some for Eight, and Some for Ten. They were very watchful against all Nocturnal Accidents,
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and partly to prevent them, and partly to awake the sooner to Prayer, they would Sleep upon Boards not above nine Inches broad, that falling or rolling off from those Boards on the Ground, they might go to their Devotion;
and partly to prevent them, and partly to awake the sooner to Prayer, they would Sleep upon Boards not above nine Inches broad, that falling or rolling off from those Boards on the Ground, they might go to their Devotion;
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But have not You seen some counterfeit Pearls, so Artificiously contrived, that the ignorant Spectator hath taken them for truly Oriental? Have not you seen some curious Limner, draw Infects and Butterflies, with that Life, that one would take them for living Animals? The same may be said of the Righteousness of the Scribes and Pharisees. As specious,
But have not You seen Some counterfeit Pearls, so Artificiously contrived, that the ignorant Spectator hath taken them for truly Oriental? Have not you seen Some curious Limner, draw Infects and Butterflies, with that Life, that one would take them for living Animals? The same may be said of the Righteousness of the Scribes and Pharisees. As specious,
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when they have absolved their Task, though their Minds, or Thoughts all the while, like the Evil Spirit in Job, have been wandring to and fro in the Earth:
when they have absolved their Task, though their Minds, or Thoughts all the while, like the Evil Spirit in Job, have been wandering to and from in the Earth:
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And I wish, too many, who profess themselves, Members of the best Church in the World, I mean, the Church of England, did not split their Vessel against this Rock;
And I wish, too many, who profess themselves, Members of the best Church in the World, I mean, the Church of England, did not split their Vessel against this Rock;
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They made no account of the inward Frame, but rested in the Shell, and thought God would be pleased with the slaying of a Bullock, or Lamb, or He-Goat;
They made no account of the inward Frame, but rested in the Shell, and Thought God would be pleased with the slaying of a Bullock, or Lamb, or He-Goat;
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as a more heinous Crime, than Killing, or Murthering a Man, and to this purpose Christ tells the Pharisees, Mat. xxiii. 22, 23. Wo to you Scribes, and Pharisees, Hypocrites, who strain at a Gnat, and swallow a Camel:
as a more heinous Crime, than Killing, or Murdering a Man, and to this purpose christ tells the Pharisees, Mathew xxiii. 22, 23. Woe to you Scribes, and Pharisees, Hypocrites, who strain At a Gnat, and swallow a Camel:
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3. They were abominably selfish in all their Religious Undertakings, for, all their Works they do to be seen of Men, saith our Saviour, Matth. xxiii. 5.
3. They were abominably selfish in all their Religious Undertakings, for, all their Works they doe to be seen of Men, Says our Saviour, Matthew xxiii. 5.
Their very Doctrins were suited to their Profit and Interest, As Transubstantiation, Purgatory, Private Masses, Indulgences, Auricular Confession, &c. in the Church of Rome are invented to aggrandize the Honour and Profit of the Priest,
Their very Doctrines were suited to their Profit and Interest, As Transubstantiation, Purgatory, Private Masses, Indulgences, Auricular Confessi, etc. in the Church of Room Are invented to aggrandise the Honour and Profit of the Priest,
so the Tenents, they held, were accommodated to their Gain and Lucre, for they taught the People, that there was greater Holiness in the Gold of the Temple,
so the Tenants, they held, were accommodated to their Gain and Lucre, for they taught the People, that there was greater Holiness in the Gold of the Temple,
and love of the World, they were so great Strangers to it, that they did not think it part of their Religion, which makes Christ tell them, Thou blind Pharisee, cleanse first that which is within the Cup and Platter, that the outside of them may be clean also:
and love of the World, they were so great Strangers to it, that they did not think it part of their Religion, which makes christ tell them, Thou blind Pharisee, cleanse First that which is within the Cup and Platter, that the outside of them may be clean also:
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even so ye appear outwardly Righteous unto Men, but within, are full of Covetousness, Matth. xxiii. 26, 27. 5. Though they own'd, professed, and taught the Law of Moses ;
even so you appear outwardly Righteous unto Men, but within, Are full of Covetousness, Matthew xxiii. 26, 27. 5. Though they owned, professed, and taught the Law of Moses;
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yet in effect, they preferr'd their wild and phantastick Traditions before it. Not to mention their common Proverb, That the Words of the Scribes, i. e.
yet in Effect, they preferred their wild and fantastic Traditions before it. Not to mention their Common Proverb, That the Words of the Scribes, i. e.
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as is evident from what Christ tells them, Matth. xv. 3. Why do ye Transgress the Commandment of God, by your Tradition, for God Commanded, saying, Honour thy Father and thy Mother;
as is evident from what christ tells them, Matthew xv. 3. Why do you Transgress the Commandment of God, by your Tradition, for God Commanded, saying, Honour thy Father and thy Mother;
Indeed this was one of their pernicious Traditionary Principles, That if a Man or Woman were but industrious in the Practice of any one Command of God,
Indeed this was one of their pernicious Traditionary Principles, That if a Man or Woman were but Industria in the Practice of any one Command of God,
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though they neglected the other Precepts, that service was sufficient to entitle them to a NONLATINALPHABET to the Portion of the Blessed in another World.
though they neglected the other Precepts, that service was sufficient to entitle them to a to the Portion of the Blessed in Another World.
but blind as Moles in discovering their own, and while they divided their Affections, betwixt God and the World, allow'd the World the far greater share.
but blind as Moles in discovering their own, and while they divided their Affections, betwixt God and the World, allowed the World the Far greater share.
These were the Distempers and Diseases of the Righteousness of the Scribes and Pharisees, and how we are to exceed them, is the third particular, I am to speak to. III. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees ;
These were the Distempers and Diseases of the Righteousness of the Scribes and Pharisees, and how we Are to exceed them, is the third particular, I am to speak to. III. Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees;
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but he requires, we should be Devout and Serious within, as well as without, and take care that what we do without, do arise from a sense of God within;
but he requires, we should be Devout and Serious within, as well as without, and take care that what we do without, do arise from a sense of God within;
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in a Word, Ends Rational, and such as may be justified before God and Man. This is part of the single Eye, we read of, Matth. vi. 22. Indeed, the Ends and Designs of Actions, make a strange alteration in their Worth and Value, render them either Good or Bad, either Commendable or Abominable, either Sacrifices of Righteousness, or, Sacrifices of Fools. Christ is so far from discouraging his Followers from Religious Self-Denials and Severities, that his Doctrin and Discipline presses nothing more, insomuch, that the greater Your Self-Denials are, the better Christians You are.
in a Word, Ends Rational, and such as may be justified before God and Man. This is part of the single Eye, we read of, Matthew vi. 22. Indeed, the Ends and Designs of Actions, make a strange alteration in their Worth and Valve, render them either Good or Bad, either Commendable or Abominable, either Sacrifices of Righteousness, or, Sacrifices of Fools. christ is so Far from discouraging his Followers from Religious Self-Denials and Severities, that his Doctrine and Discipline presses nothing more, insomuch, that the greater Your Self-Denials Are, the better Christians You Are.
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if Your Strength, and Sense, and Affections will serve; give Alms, and give very liberally; deny Your selves in a Thousand Vanities, the World doats upon;
if Your Strength, and Sense, and Affections will serve; give Alms, and give very liberally; deny Your selves in a Thousand Vanities, the World dotes upon;
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Let these be the Principles and Motives that put You upon all this, and You will undoubtedly exceed the Righteousness of the Scribes and Pharisees. 3. In Humility ;
Let these be the Principles and Motives that put You upon all this, and You will undoubtedly exceed the Righteousness of the Scribes and Pharisees. 3. In Humility;
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not only in having a just Sense of our Errors, and many Infirmities, which render us unworthy to appear before God, without the Assistance and Intercession of a Mediator;
not only in having a just Sense of our Errors, and many Infirmities, which render us unworthy to appear before God, without the Assistance and Intercession of a Mediator;
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not only in accusing our selves before the All-seeing Eye, as Wretched, Naked, Poor, Blind and Miserable, from a Sense of his Infinite Majesty and Purity;
not only in accusing our selves before the All-seeing Eye, as Wretched, Naked, Poor, Blind and Miserable, from a Sense of his Infinite Majesty and Purity;
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as Things which God was obliged in Honour, and Equity to look upon and Reward; Pride, Self-Conceitedness, and Self-Admiration, mingling with almost all they did;
as Things which God was obliged in Honour, and Equity to look upon and Reward; Pride, Self-conceitedness, and Self-Admiration, mingling with almost all they did;
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and they did not, would not know, what a contrite and humble Heart meant, and what it was to lie low before God, with a deep Sense of their Unworthiness,
and they did not, would not know, what a contrite and humble Heart meant, and what it was to lie low before God, with a deep Sense of their Unworthiness,
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I say, all sorts, for that of the Pharisees was narrow and sneaking, and confined to People of their own Sect. I need not tell you, that Charity consists not only in giving Alms, that's but one part of it;
I say, all sorts, for that of the Pharisees was narrow and sneaking, and confined to People of their own Sect. I need not tell you, that Charity consists not only in giving Alms, that's but one part of it;
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Then, we exceed them, without any danger of being over-much Righteous, when at the same time, that we are fervent for Circumstances in God's Worship, we are not forgetful of the substantial part of Religion,
Then, we exceed them, without any danger of being overmuch Righteous, when At the same time, that we Are fervent for circumstances in God's Worship, we Are not forgetful of the substantial part of Religion,
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The Pious Christian will not easily get the better of the Righteousness of the Scribes and Pharisees, except his Obedience becomes larger, and spreads more than theirs.
The Pious Christian will not Easily get the better of the Righteousness of the Scribes and Pharisees, except his obedience becomes larger, and spreads more than theirs.
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Had these Men carried on their Obedience to that Extent, I speak of, as St. Paul, a Pharisee, and the Son of a Pharisee afterwards did, there would not have been greater Men in the World than they;
Had these Men carried on their obedience to that Extent, I speak of, as Saint Paul, a Pharisee, and the Son of a Pharisee afterwards did, there would not have been greater Men in the World than they;
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and the Proverb, which was unjustly made concerning them, would not have been altogether False, viz. If there were but two Men to be Saved, the one would be a Scribe, the other a Pharisee.
and the Proverb, which was unjustly made Concerning them, would not have been altogether False, viz. If there were but two Men to be Saved, the one would be a Scribe, the other a Pharisee.
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And these are the particulars in which our Righteousness is to exceed that of the Scribes and Pharisees. If it doth not, we shall in no case enter into the Kingdom of Heaven.
And these Are the particulars in which our Righteousness is to exceed that of the Scribes and Pharisees. If it does not, we shall in no case enter into the Kingdom of Heaven.
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IV. The Danger. Except Your Righteousness shall exceed the Rigteousness of the Scribes and Pharisees, Ye shall in no case enter into the Kingdom of Heaven.
IV. The Danger. Except Your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, You shall in no case enter into the Kingdom of Heaven.
He that is Truth it self, hath said it, and thus it must be, nor will all the Intreaties of Men and Angels oblige him to depart from his peremptory Declaration.
He that is Truth it self, hath said it, and thus it must be, nor will all the Entreaties of Men and Angels oblige him to depart from his peremptory Declaration.
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Men, Fathers and Brethren, do you believe the Prophets? Do you believe the Apostles? Do you believe the Son of God, that came into the World to save Sinners? I know you believe,
Men, Father's and Brothers, do you believe the prophets? Do you believe the Apostles? Do you believe the Son of God, that Come into the World to save Sinners? I know you believe,
If you have been Zealous for small, little, inconsiderable Things in Matters of Religion, and have wilfully neglected the more Substantial and Self-Denying part of it:
If you have been Zealous for small, little, inconsiderable Things in Matters of Religion, and have wilfully neglected the more Substantial and Self-Denying part of it:
But still it is this exceeding the Scribes and Pharisees in their Righteousness, that must give you a Title to the benefits of the Death of Jesus Christ:
But still it is this exceeding the Scribes and Pharisees in their Righteousness, that must give you a Title to the benefits of the Death of jesus christ:
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and, if the Death of Christ doth not kill in you that Hypocrisie and Partiality, which made the Righteousness of the Pharisees defective, that Death cannot, will not, profit you.
and, if the Death of christ does not kill in you that Hypocrisy and Partiality, which made the Righteousness of the Pharisees defective, that Death cannot, will not, profit you.
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All the Christian World knows, that the design of Christ's dying for Sinners, was, That they which Live, should not henceforth Live unto themselves but unto him, that Died for them, and rose again.
All the Christian World knows, that the Design of Christ's dying for Sinners, was, That they which Live, should not henceforth Live unto themselves but unto him, that Died for them, and rose again.
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for whom he was to Die, he protests, Except your Righteousness shall exceed, &c. And therefore certainly, the Mercies of his Death cannot clash with our Duty;
for whom he was to Die, he protests, Except your Righteousness shall exceed, etc. And Therefore Certainly, the mercies of his Death cannot clash with our Duty;
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and whosoever means to enjoy the Benefits of that Death, must Die to the Righteousness of the Scribes and Pharisees, and a Righteousness more Rational,
and whosoever means to enjoy the Benefits of that Death, must Die to the Righteousness of the Scribes and Pharisees, and a Righteousness more Rational,
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and if we do more, can we do less, than what hath been hinted in the preceding Particulars of Sincerity, Simplicity, Humility, Charity, and Vniversality of Obedience? For these Qualifications rectifie what was amiss in the Righteousness of these Men,
and if we do more, can we do less, than what hath been hinted in the preceding Particulars of Sincerity, Simplicity, Humility, Charity, and Universality of obedience? For these Qualifications rectify what was amiss in the Righteousness of these Men,
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Should any of you be so Unfortunate, (what I say here, is nothing but a plain and easie Comment upon the Commination of the Text) I say, should any of you be so unfortunate,
Should any of you be so Unfortunate, (what I say Here, is nothing but a plain and easy Comment upon the Commination of the Text) I say, should any of you be so unfortunate,
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Nay, Thousands there are, which do not come up to so much, as the Negative Virtues of the Scribes and Pharisees: They were no Drunkards, no Swearers, no Whoremongers, no Adulterers,
Nay, Thousands there Are, which do not come up to so much, as the Negative Virtues of the Scribes and Pharisees: They were no Drunkards, no Swearers, no Whoremongers, no Adulterers,
Surely it must be a dismal and deplorable Condition, when Men have flattered themselves all their Life time, with hopes of entring into the Kingdom of Heaven, to find themselves at last thrust out,
Surely it must be a dismal and deplorable Condition, when Men have flattered themselves all their Life time, with hope's of entering into the Kingdom of Heaven, to find themselves At last thrust out,
and may not this be the condition of some of you? And is not the very possibility of it enough to oblige you to Purifie and Cleanse your Righteousness,
and may not this be the condition of Some of you? And is not the very possibility of it enough to oblige you to Purify and Cleanse your Righteousness,
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God is ready and willing, to succour, to assist, to support, and to strengthen you, that your Righteousness may Triumph over the Righteousness of these Hypocrites. The same Spirit, the same Grace, the same Influences, the same Assistances, he hath afforded to St. Paul, to St. Peter, to Lydia, to Martha, to Mary, to Magdalene, to the Jaylour, to the Penitent Publican, to Zachaeus, to others, the same he offers to you all.
God is ready and willing, to succour, to assist, to support, and to strengthen you, that your Righteousness may Triumph over the Righteousness of these Hypocrites. The same Spirit, the same Grace, the same Influences, the same Assistances, he hath afforded to Saint Paul, to Saint Peter, to Lydia, to Martha, to Marry, to Magdalene, to the Jailer, to the Penitent Publican, to Zacchaeus, to Others, the same he offers to you all.
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But then, if these kind Offers be slighted and rejected, and a Farm, a Yoak of Oxen, or some thing worse be preferr'd before it, it is not God so much, that deprives you of the Kingdom of Heaven, as you your selves.
But then, if these kind Offers be slighted and rejected, and a Farm, a Yoke of Oxen, or Some thing Worse be preferred before it, it is not God so much, that deprives you of the Kingdom of Heaven, as you your selves.
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Were you actually possess'd of this Kingdom of Heaven, you would wonder at the Folly and Madness of Men, who can complain, that the Conditions are hard,
Were you actually possessed of this Kingdom of Heaven, you would wonder At the Folly and Madness of Men, who can complain, that the Conditions Are hard,
when your Thoughts are cool and composed, and the Grace of God upon your Endeavours earnestly implored, they would inspire you with Courage Invincible, to go not only beyond Heathens and Philosophers,
when your Thoughts Are cool and composed, and the Grace of God upon your Endeavours earnestly implored, they would inspire you with Courage Invincible, to go not only beyond heathens and Philosophers,
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It's possible, you may not remember all the Motives, I have given you, but one thing you will be able to Remember, which contains all that I have said,
It's possible, you may not Remember all the Motives, I have given you, but one thing you will be able to remember, which contains all that I have said,
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and that's the Text, and therefore I repeat it once more, Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.
and that's the Text, and Therefore I repeat it once more, Except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven.
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but when it spoils and sullies the Worship of God, or proves an impediment to the faithful discharge of our Duty to God and Man, Poison is not so prejudicial to the outward,
but when it spoils and sullies the Worship of God, or Proves an impediment to the faithful discharge of our Duty to God and Man, Poison is not so prejudicial to the outward,
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and worldly Interest of their People, teaching them, that if they did but use that Care and Circumspection as not to kill a Man, they did not only answer the design of the Lawgiver,
and worldly Interest of their People, teaching them, that if they did but use that Care and Circumspection as not to kill a Man, they did not only answer the Design of the Lawgiver,
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but as for Wrath, and Malice, and reproachful Language, whereby Murder and such bloody Practices are too often occasion'd and promoted, these they told them were things not forbid in the primary Intention of the Law of God,
but as for Wrath, and Malice, and reproachful Language, whereby Murder and such bloody Practices Are too often occasioned and promoted, these they told them were things not forbid in the primary Intention of the Law of God,
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But as I do not think it proper to entertain you with Curiosities, so if there be need of making use of any of those Observations, I shall do it no farther,
But as I do not think it proper to entertain you with Curiosities, so if there be need of making use of any of those Observations, I shall do it no farther,
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than they serve to elucidate some of the obscurer Passages of the Text, and make way for the practical Points I shall insist upon for your Edification.
than they serve to elucidate Some of the obscurer Passages of the Text, and make Way for the practical Points I shall insist upon for your Edification.
1. Whether we render the Expression in the Original, NONLATINALPHABET, It hath been said by them of old time, or to them of old time, as some Translations read it, the difference is not very material:
1. Whither we render the Expression in the Original,, It hath been said by them of old time, or to them of old time, as Some Translations read it, the difference is not very material:
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And if we render it, to them of old time, the sense is, You have heard it delivered to your Ancestors and Fore-fathers, by those antient Masters of Tradition.
And if we render it, to them of old time, the sense is, You have herd it Delivered to your Ancestors and Forefathers, by those ancient Masters of Tradition.
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And therefore I conceive the antient Expositors of the Law contracted what Moses had said, into this Motto, Whosoever shall kill, shall be in danger of the judgment.
And Therefore I conceive the ancient Expositors of the Law contracted what Moses had said, into this Motto, Whosoever shall kill, shall be in danger of the judgement.
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By which Law, as the killing of Beasts for Man's use could not be intended, nor destroying venomous and noxious Animals, nor executing of Malefactors by order of the Magistrate,
By which Law, as the killing of Beasts for Man's use could not be intended, nor destroying venomous and noxious Animals, nor executing of Malefactors by order of the Magistrate,
and here came in Tradition, which mis-interpreted the Law of Moses, though it stands to Reason, that he who forbids a Sin, at the same time doth forbid the occasion of it,
and Here Come in Tradition, which Misinterpreted the Law of Moses, though it Stands to Reason, that he who forbids a since, At the same time does forbid the occasion of it,
as well as Murder, and that God would certainly lash them, as well as the greater Enormities, takes notice of several degrees of unjust Wrath and Anger.
as well as Murder, and that God would Certainly lash them, as well as the greater Enormities, Takes notice of several Degrees of unjust Wrath and Anger.
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and that a Man in Wrath and Malice gives his Neighbour reproachful Language, despising and undervaluing him, by using Expressions and Names, which wound his Reputation, intimated by the Word Rakah, i. e. vile and worthless Wretch;
and that a Man in Wrath and Malice gives his Neighbour reproachful Language, despising and undervaluing him, by using Expressions and Names, which wound his Reputation, intimated by the Word Rakah, i. e. vile and worthless Wretch;
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but then, if this Anger mounts higher yet, and from an angry threatning Posture and Noise, which betrays Wrath and Indignation, it proceeds to the calling our Neighbour Fool, i. e.
but then, if this Anger mounts higher yet, and from an angry threatening Posture and Noise, which betrays Wrath and Indignation, it proceeds to the calling our Neighbour Fool, i. e.
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wicked and reprobate Wretch, deserving the eternal Anger both of God, and all good Men, which is the meaning of the Word Fool, in the Proverbs of Solomon ;
wicked and Reprobate Wretch, deserving the Eternal Anger both of God, and all good Men, which is the meaning of the Word Fool, in the Proverbs of Solomon;
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If an Offender were brought before the Court of Three and twenty, which was an inferiour Court of Judicature called here, being guilty of the Judgment,
If an Offender were brought before the Court of Three and twenty, which was an inferior Court of Judicature called Here, being guilty of the Judgement,
Yet if, lastly, a Man were condemn'd to be burnt in the Valley of Hinnon or Tophet, where all the Trash and Filth of the City of Jerusalem, the Garbage and dead Carcasses were burnt,
Yet if, lastly, a Man were condemned to be burned in the Valley of Hinnon or Tophet, where all the Trash and Filth of the city of Jerusalem, the Garbage and dead Carcases were burned,
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According to these degrees of Infamy here on Earth, Christ shews there will be degrees of Punishment for the several degrees of unjust and unlawful Anger, in the other World;
According to these Degrees of Infamy Here on Earth, christ shows there will be Degrees of Punishment for the several Degrees of unjust and unlawful Anger, in the other World;
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and whereas the Jews were generally afraid chiefly of Punishments in this Life, Christ thought sit to acquaint them and us, that we had far greater reason to be afraid of the Punishments in the next,
and whereas the jews were generally afraid chiefly of Punishments in this Life, christ Thought fit to acquaint them and us, that we had Far greater reason to be afraid of the Punishments in the next,
as more dreadful and more grievous than any they could fear here on Earth. And this is the meaning of the Commination in the Text, Whosoever, &c. From the Words thus explained, arise these following Truths:
as more dreadful and more grievous than any they could Fear Here on Earth. And this is the meaning of the Commination in the Text, Whosoever, etc. From the Words thus explained, arise these following Truths:
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II. Murder is a Crime, which the Magistrate must by no means suffer to go unpunish'd. III. Wrath and Anger without a just Cause, hath its degrees, and according to the degrees of the Sin, the Punishment in the next World will be proportionable.
II Murder is a Crime, which the Magistrate must by no means suffer to go unpunished. III. Wrath and Anger without a just Cause, hath its Degrees, and according to the Degrees of the since, the Punishment in the next World will be proportionable.
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The Scribes and Pharisees here pretended, that what they taught and practis'd concerning the sixth Commandment, was deliver'd to them by them of old Time.
The Scribes and Pharisees Here pretended, that what they taught and practised Concerning the sixth Commandment, was Delivered to them by them of old Time.
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As soon as the Apostate Angels forsook their Habitation and Integrity together, Error began to shew it self, which soon spread it self through the habitable World;
As soon as the Apostate Angels forsook their Habitation and Integrity together, Error began to show it self, which soon spread it self through the habitable World;
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No doubt, Antiquity is venerable, but it must be in a good Cause, and where Truth and that join together, the Argument is perswasive, and may be call'd invincible.
No doubt, Antiquity is venerable, but it must be in a good Cause, and where Truth and that join together, the Argument is persuasive, and may be called invincible.
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Sin and Error lose little of their Deformity by appealing to antient Times, and an Error is so much the worse, by how much it defends it self by the Practice of former Ages.
since and Error loose little of their Deformity by appealing to ancient Times, and an Error is so much the Worse, by how much it defends it self by the Practice of former Ages.
The Priests of the Temple of Diana at Ephesus, called the Wicker-image of that Goddess NONLATINALPHABET, fallen down from Jupiter, meerly because it was antient;
The Priests of the Temple of Diana At Ephesus, called the Wicker-image of that Goddess, fallen down from Jupiter, merely Because it was ancient;
and the Temple having been seven times ruin'd, and built up again, and this Image still preserved, was to them an Argument that this Worship must be lawful.
and the Temple having been seven times ruined, and built up again, and this Image still preserved, was to them an Argument that this Worship must be lawful.
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Indeed, at this rate, a Man might even defend Sodomy with the Romish Archbishop Joannes Casa, because it was practised in the Cities which God destroyed with Fire and Brimstone,
Indeed, At this rate, a Man might even defend Sodomy with the Romish Archbishop Joannes Casa, Because it was practised in the Cities which God destroyed with Fire and Brimstone,
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This very Argument makes the Allegations of the Roman Church from Antiquity ridiculous, and they might as well espouse the Heresies of Ebian and Cerinthus, because they lived in and about the Age of the holy Apostles.
This very Argument makes the Allegations of the Roman Church from Antiquity ridiculous, and they might as well espouse the Heresies of Ebian and Cerinthus, Because they lived in and about the Age of the holy Apostles.
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nor is Sedition and Disobedience to Magistrates therefore justifiable, because Gregory II. Pope of Rome, in the eighth Century, shook off the Authority of Leo Isaurus, his Emperor.
nor is Sedition and Disobedience to Magistrates Therefore justifiable, Because Gregory II Pope of Rome, in the eighth Century, shook off the authority of Leo Isaurus, his Emperor.
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Murder is a truly crying Sin, for the Voice of thy Brother's Blood crys unto me from the ground, saith God, Gen. IV. 10. This is a Crime which Nature it self trembles at;
Murder is a truly crying since, for the Voice of thy Brother's Blood cries unto me from the ground, Says God, Gen. IV. 10. This is a Crime which Nature it self trembles At;
The whole Country comes to be defiled by the horrid Crime, where it goes unpunish'd; and that Magistrate makes his Soul black with Guilt, that connives at the inhumane Action;
The Whole Country comes to be defiled by the horrid Crime, where it Goes unpunished; and that Magistrate makes his Soul black with Gilded, that connives At the inhumane Actium;
or out of respect to Greatness, or Rank, or Quality, pardons the intollerable Extravagance: Where this remains unpunish'd, when known, a Nation falls under the Curse of God;
or out of respect to Greatness, or Rank, or Quality, Pardons the intolerable Extravagance: Where this remains unpunished, when known, a nation falls under the Curse of God;
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and whatever Judgments befal them, an Ounce of the unpunish'd Murder, as the Jews say of the Sin of the Golden Calf, may be said to be an Ingredient of their Calamity.
and whatever Judgments befall them, an Ounce of the unpunished Murder, as the jews say of the since of the Golden Calf, may be said to be an Ingredient of their Calamity.
and tho' it provides for Chance-medly, and gives pardon to the Man that unawares, and without any intent to kill, proves the occasion of another's Death;
and though it provides for Chance-medley, and gives pardon to the Man that unawares, and without any intent to kill, Proves the occasion of another's Death;
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for which he receiv'd the Praises and Applauses of considerable Men in the Church of Rome, haunted and hunted at last by the Furies of his own Conscience, desperately hang'd himself at Trent, de callo Mulae suae, saith the Historian, upon the Neck of his own Mule.
for which he received the Praises and Applauses of considerable Men in the Church of Rome, haunted and hunted At last by the Furies of his own Conscience, desperately hanged himself At Trent, de callo Mulae suae, Says the Historian, upon the Neck of his own Mule.
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Nor can Duels and single Combats upon an Affront receiv'd, and Challenging one another to fight, be excused from sharing in the Heinousness of this Guilt;
Nor can Duels and single Combats upon an Affront received, and Challenging one Another to fight, be excused from sharing in the Heinousness of this Gilded;
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he that kills another in a Duel, though he gets a Pardon of his Prince, will be Arraign'd in the last day among the Murtherers, who shall have their Portion in the Lake which burns with Fire and Brimstone.
he that kills Another in a Duel, though he gets a Pardon of his Prince, will be Arraigned in the last day among the Murderers, who shall have their Portion in the Lake which burns with Fire and Brimstone.
and Hebrew next to Heresie? We need not wonder, that Babylon the Mother of Harlots should permit such things, whose Garments have been died Red with the Blood of the Saints of God,
and Hebrew next to Heresy? We need not wonder, that Babylon the Mother of Harlots should permit such things, whose Garments have been died Read with the Blood of the Saints of God,
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or running a Sword into your own Bowels, for indeed this is no better, and whatever varnish may be put upon it, it is precipitating your selves headlong into the Gulf of Perdition.
or running a Sword into your own Bowels, for indeed this is no better, and whatever varnish may be put upon it, it is precipitating your selves headlong into the Gulf of Perdition.
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it is to raise a Hell in your Bosom, and the thing it self speaks so much abomination, that to name the Sin, is to give you a thousand Arguments against it.
it is to raise a Hell in your Bosom, and the thing it self speaks so much abomination, that to name the since, is to give you a thousand Arguments against it.
let bitterness, and wrath, and anger be put away from you with all Malice, which leads me to the third Proposition: III. That Wrath and Anger without a just Cause have their Degrees, and according to them, the Punishment in the next Life will be proportionable, For whosoever shall be angry with his Brother without a cause, shall be in danger of the Judgment;
let bitterness, and wrath, and anger be put away from you with all Malice, which leads me to the third Proposition: III. That Wrath and Anger without a just Cause have their Degrees, and according to them, the Punishment in the next Life will be proportionable, For whosoever shall be angry with his Brother without a cause, shall be in danger of the Judgement;
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Is this the Christian Spirit? Is this to know, what manner of Spirit you are of? Is this treading in your Masters steps? Is this following his Example, Who when he was reviled, reviled not again? Dare you appear before the Son of Man in the last day with such a Disposition of Soul, never yet seriously repented of? Is this to resist the Devil? Is this to purifie your Hearts? Have you so learned Christ? Is this to be Children in Malice,
Is this the Christian Spirit? Is this to know, what manner of Spirit you Are of? Is this treading in your Masters steps? Is this following his Exampl, Who when he was reviled, reviled not again? Dare you appear before the Son of Man in the last day with such a Disposition of Soul, never yet seriously repented of? Is this to resist the devil? Is this to purify your Hearts? Have you so learned christ? Is this to be Children in Malice,
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as you are bound to be by your Profession? Is this to crucifie the Flesh with the Affections and Lusts, upon the least Provocation, presently to be in a huff, presently to let your Tongues loose,
as you Are bound to be by your Profession? Is this to crucify the Flesh with the Affections and Lustiest, upon the least Provocation, presently to be in a huff, presently to let your Tongues lose,
and to break forth against your Brethren in Language fitter for Turks and Indians, than for Christians? Is this to be meek as Doves? Is this to Love one another with a pure Heart fervently? Is Hell-fire nothing but painted Flames? Hath our great Master threatned it,
and to break forth against your Brothers in Language fitter for Turks and Indians, than for Christians? Is this to be meek as Dove? Is this to Love one Another with a pure Heart fervently? Is Hell-fire nothing but painted Flames? Hath our great Master threatened it,
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and be unconcerned? And is not this threatning a Call to Repentance? What a Mercy is it, that God will accept of a sincere Repentance after such Provocations? But how can you repent of your Passion,
and be unconcerned? And is not this threatening a Call to Repentance? What a Mercy is it, that God will accept of a sincere Repentance After such Provocations? But how can you Repent of your Passion,
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if you do not strive? How can you strive, if you do not use the proper means and weapons God hath appointed in the Gospel? How can you profess sorrow for this Sin,
if you do not strive? How can you strive, if you do not use the proper means and weapons God hath appointed in the Gospel? How can you profess sorrow for this since,
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The Pythagoreans, though Heathens, did the like, for if they had quarrell'd one with another in the day time, they would not go angry to Bed, but shak'd Hands before Sun-set.
The pythagoreans, though heathens, did the like, for if they had quarreled one with Another in the day time, they would not go angry to Bed, but shaked Hands before Sunset.
and will not you believe what he saith in the Text? Hath he peremptorily forbid you all Bitterness and Wrath, and speaking evil one of another, and will not you obey him? Doth he assure you, that it renders you obnoxious to Hell-fire;
and will not you believe what he Says in the Text? Hath he peremptorily forbid you all Bitterness and Wrath, and speaking evil one of Another, and will not you obey him? Does he assure you, that it renders you obnoxious to Hell-fire;
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and do not you think, what if I should fall into that Fire in my Anger? Are you sure you shall not? Hath God told you, that he will not strike you dead in a Fit? Do not you express all that's terrible by Hell-fire? And is not the possibility of falling into it, a sufficient Defence against this inordinate Passion? Do you hope for Christ's Rewards,
and do not you think, what if I should fallen into that Fire in my Anger? are you sure you shall not? Hath God told you, that he will not strike you dead in a Fit? Do not you express all that's terrible by Hell-fire? And is not the possibility of falling into it, a sufficient Defence against this inordinate Passion? Do you hope for Christ's Rewards,
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how could ye fail of Success? Did ye pray fervently against it, watch against it, chide your selves frequently for it, shun the occasions of it, check it when ye find it rising, set before you the Danger and believe it:
how could you fail of Success? Did you pray fervently against it, watch against it, chide your selves frequently for it, shun the occasions of it, check it when you find it rising, Set before you the Danger and believe it:
This vulgar Errour Christ confutes in the Text, and whereas the Pharisees thought that Sins for which the Law of Moses inflicted no external Punishment, by the Hand of the Magistrate, particularly, Rancour, Hatred, Malice,
This Vulgar Error christ confutes in the Text, and whereas the Pharisees Thought that Sins for which the Law of Moses inflicted no external Punishment, by the Hand of the Magistrate, particularly, Rancour, Hatred, Malice,
and Unwillingness to forgive, or to be Reconciled, might be expiated by Gifts, and Sacrifices, and Oblations, and consequently required no Reformation;
and Unwillingness to forgive, or to be Reconciled, might be expiated by Gifts, and Sacrifices, and Oblations, and consequently required no Reformation;
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for that is the meaning of our great Master here when he saith, if thy Brother hath ought against thee, which is not to be understood of other Mens picking Quarrels with us,
for that is the meaning of our great Master Here when he Says, if thy Brother hath ought against thee, which is not to be understood of other Men's picking Quarrels with us,
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whether it be Prayer, or receiving the Sacrament of the Eucharist, or Consecrating part of our Estate and Goods to God's Service, &c. For though Christ in saying so, alludes to the Practice and Custom of the Jews offering their Gifts, their Sheep, their Turtles, their Pigeons, &c. upon the Altar, the holiest place in the Tabernacle,
whither it be Prayer, or receiving the Sacrament of the Eucharist, or Consecrating part of our Estate and Goods to God's Service, etc. For though christ in saying so, alludes to the Practice and Custom of the jews offering their Gifts, their Sheep, their Turtle, their Pigeons, etc. upon the Altar, the Holiest place in the Tabernacle,
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or Temple of Jerusalem, yet since by bringing a thing, or coming to the Altar of God, is some times meant Divine Worship in general, as Malach. ii. 13. Psal. xxvi. 6.
or Temple of Jerusalem, yet since by bringing a thing, or coming to the Altar of God, is Some times meant Divine Worship in general, as Malachi ii. 13. Psalm xxvi. 6.
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the Phrase may justly be understood of the Publick Worship of God, nay any sort of Divine Worship, whereby we intend to express our respect to God, whether Publick or Private;
the Phrase may justly be understood of the Public Worship of God, nay any sort of Divine Worship, whereby we intend to express our respect to God, whither Public or Private;
or Devotion, we offer unpleasing, or unacceptable, will appear from the following Considerations. 1. Because the Devotion is offered from an impure Heart;
or Devotion, we offer unpleasing, or unacceptable, will appear from the following Considerations. 1. Because the Devotion is offered from an impure Heart;
Shall God, whose Purity is great, and astonishing, and infinite, accept of an Oblation, which hath so impure a Foundation? Can we imagine God is so fond of Services,
Shall God, whose Purity is great, and astonishing, and infinite, accept of an Oblation, which hath so impure a Foundation? Can we imagine God is so found of Services,
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as not to regard the Heart, which is and ought to be the principal Agent in the Service? He that scorned the Blind and the Lame offered to him in Sacrifice, will he be pleased with such blind and lame Devotion? It is not the bare Flower, (as beautiful as it's Colours may seem to be) that God is delighted with,
as not to regard the Heart, which is and ought to be the principal Agent in the Service? He that scorned the Blind and the Lame offered to him in Sacrifice, will he be pleased with such blind and lame Devotion? It is not the bore Flower, (as beautiful as it's Colours may seem to be) that God is delighted with,
He that hath protested, that an evil Heart is abomination to him, will he relish the Water which comes from that bitter Spring? He that hath told us, that the pure in heart shall see him, and none but they, will he admit that Devotion into his gracious Presence, which comes from a bottom, where Toads and Serpents crawl? He that delights in nothing so much as in a Heart sincere,
He that hath protested, that an evil Heart is abomination to him, will he relish the Water which comes from that bitter Spring? He that hath told us, that the pure in heart shall see him, and none but they, will he admit that Devotion into his gracious Presence, which comes from a bottom, where Toads and Serpents crawl? He that delights in nothing so much as in a Heart sincere,
3. God is the God of Love, and will he accept of a Devotion coming from a Heart that hath no Love? Can there be Love there, where there is no Reconciliation? Can Charity be there, where the Man will not be Friends with his offended Brother? It was indeed said in Commendation of that Roman, that having lived so many years with his Mother, he was never reconciled to her ;
3. God is the God of Love, and will he accept of a Devotion coming from a Heart that hath no Love? Can there be Love there, where there is no Reconciliation? Can Charity be there, where the Man will not be Friends with his offended Brother? It was indeed said in Commendation of that Roman, that having lived so many Years with his Mother, he was never reconciled to her;
and Dissentions? God is Love, and where should Love dwell, but in a Heart that loves? A Heart that doth not, is no Seat, no Place, no Mansion, no Habitation, no Tabernacle for the God of Love to rest in.
and Dissensions? God is Love, and where should Love dwell, but in a Heart that loves? A Heart that does not, is no Seat, no Place, no Mansion, no Habitation, no Tabernacle for the God of Love to rest in.
as for a King to chuse a Dungeon for his Habitation. I love them that love me, saith the Eternal Wisdom, Prov. viii. 17. He that is unwilling to be reconciled to his offended Neighbour, cannot love God;
as for a King to choose a Dungeon for his Habitation. I love them that love me, Says the Eternal Wisdom, Curae viii. 17. He that is unwilling to be reconciled to his offended Neighbour, cannot love God;
for if the Man doth not love his Brother, whom he hath seen, how shall be love God, whom he hath not seen ? 1 John iv. 20. 4. Such Devotion, coming from a Heart loath to be reconciled, is a plain attempt to put a cheat upon the great God of Heaven;
for if the Man does not love his Brother, whom he hath seen, how shall be love God, whom he hath not seen? 1 John iv. 20. 4. Such Devotion, coming from a Heart loath to be reconciled, is a plain attempt to put a cheat upon the great God of Heaven;
and would you cheat him too? Do you think to lull him asleep with your Devotion, that he may not mind the Leprosy which infects your Souls? Is he a Man, that you think to impose upon him? Or, a Being so weak, that it's possible to gull him into approbation of your Services? See what Absurdities Men run into,
and would you cheat him too? Do you think to lull him asleep with your Devotion, that he may not mind the Leprosy which infects your Souls? Is he a Man, that you think to impose upon him? Or, a Being so weak, that it's possible to gull him into approbation of your Services? See what Absurdities Men run into,
and do you hope to hide your secret Malice from his All-seeing Eye? Do you hope to make the Sepulchre so white, that he shall not spy the rotten Bones that lie concealed there? Do you think to make the Grass so thick, that the Snake which lies underneath, shall escape the piercing Eye of his Omniscience?
and do you hope to hide your secret Malice from his All-seeing Eye? Do you hope to make the Sepulchre so white, that he shall not spy the rotten Bones that lie concealed there? Do you think to make the Grass so thick, that the Snake which lies underneath, shall escape the piercing Eye of his Omniscience?
Vnderstand this, ye bruitish among the People, and ye Fools, when will ye be wise, He that planted the Ear, shall not he hear? He that formed the Eye, shall not he see? Psal. xciv. 8, 9.
Understand this, you brutish among the People, and you Fools, when will you be wise, He that planted the Ear, shall not he hear? He that formed the Eye, shall not he see? Psalm xciv. 8, 9.
and shall not he have your Homage, even the Homage of Prayer and Praises, and acknowledgment of his Authority? He that spoke you into Being, hath not he power to command you? Hath not he power to prescribe Rules,
and shall not he have your Homage, even the Homage of Prayer and Praises, and acknowledgment of his authority? He that spoke you into Being, hath not he power to command you? Hath not he power to prescribe Rules,
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Do not you acknowledge him, as the All-seeing, the All-knowing, the Almighty, the All-wise, the most Perfect, the most Holy, the most Blessed, the most Happy Potentate;
Do not you acknowledge him, as the All-seeing, the All-knowing, the Almighty, the Alwise, the most Perfect, the most Holy, the most Blessed, the most Happy Potentate;
and can you do less than apply your selves to Prayers and Supplications, and devout Humiliations before the Throne of his Glory? Do you look upon him as the inexhausted Spring of Bounty and Mercy and Compassion? Do you own all this,
and can you do less than apply your selves to Prayers and Supplications, and devout Humiliations before the Throne of his Glory? Do you look upon him as the inexhausted Spring of Bounty and Mercy and Compassion? Do you own all this,
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and shall you think much of bowing the Knee before him, and breaking forth into Celebrations of his wonderful Works? Nay have not you found it very Comfortable to do so, to tread his Courts,
and shall you think much of bowing the Knee before him, and breaking forth into Celebrations of his wondered Works? Nay have not you found it very Comfortable to do so, to tread his Courts,
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and to worship him in the Beauty of Holiness? If you have not, ask those, who feel and find, that one day in his Courts is better than a Thousand in the Tents of Wickedness, where Plenty flows,
and to worship him in the Beauty of Holiness? If you have not, ask those, who feel and find, that one day in his Courts is better than a Thousand in the Tents of Wickedness, where Plenty flows,
But then I add, that our taking notice of the Faults and Errors which some of you commit in these Religious Services, is no just Discouragement to the faithful performance of these Services.
But then I add, that our taking notice of the Faults and Errors which Some of you commit in these Religious Services, is no just Discouragement to the faithful performance of these Services.
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Are we therefore your Enemies, because we tell you the Truth? Is it not Kindness in us, to shew you the Rocks you are to shun? Is it not Charity in us to acquaint you, in what manner these Services are to be performed? Do not you find fault with your Servants and Children if they do not things according to your Mind? And do not you tell them of it, that they may amend and do better? And is not our Intent,
are we Therefore your Enemies, Because we tell you the Truth? Is it not Kindness in us, to show you the Rocks you Are to shun? Is it not Charity in us to acquaint you, in what manner these Services Are to be performed? Do not you find fault with your Servants and Children if they do not things according to your Mind? And do not you tell them of it, that they may amend and do better? And is not our Intent,
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and Design the same? Would ye offer Devotions to God which vanish in the Air? Would not you have your Adorations of him useful and profitable to you? and if so,
and Design the same? Would you offer Devotions to God which vanish in the Air? Would not you have your Adorations of him useful and profitable to you? and if so,
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and did ye speak with the Tongues of Men and Angels, nay could ye pray like Angels, and have no Charity, ye would be no better than sounding Brass, or atinkling Cymbal;
and did you speak with the Tongues of Men and Angels, nay could you pray like Angels, and have no Charity, you would be no better than sounding Brass, or atinkling Cymbal;
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That which makes a Gift very pleasing to the Person, who receives it, is the Candour, the Ingenuity, the Chearfulness, the Alacrity, the readiness of the Giver.
That which makes a Gift very pleasing to the Person, who receives it, is the Candour, the Ingenuity, the Cheerfulness, the Alacrity, the readiness of the Giver.
I will freely Sacrifice unto thee, saith the Royal Prophet, Psal. liv. 6. Dragg'd Services he doth not care for, and Devotions offered to him with an unwilling Mind, are a Smoak in his Nostrils.
I will freely Sacrifice unto thee, Says the Royal Prophet, Psalm liv. 6. Dragged Services he does not care for, and Devotions offered to him with an unwilling Mind, Are a Smoke in his Nostrils.
But the Votary that comes chearfully to his Altar, that with a good Will worships him, that runs to his Duty, that goes to it as if he were going to a Banquet with Joy,
But the Votary that comes cheerfully to his Altar, that with a good Will worships him, that runs to his Duty, that Goes to it as if he were going to a Banquet with Joy,
is glad when they say unto him, let us go into the House of the Lord, that's the Person upon whom his Eyes are open for Good, that's the Man, whom he sees coming as he did the Penitent Prodigal, when he was yet afar off, the good Father saw him,
is glad when they say unto him, let us go into the House of the Lord, that's the Person upon whom his Eyes Are open for Good, that's the Man, whom he sees coming as he did the Penitent Prodigal, when he was yet afar off, the good Father saw him,
than because he delights in it, more to satisfy his unruly Conscience, than his Pleasure; or in a manner angry, because God hath obliged him to the Drudgery of Devotion;
than Because he delights in it, more to satisfy his unruly Conscience, than his Pleasure; or in a manner angry, Because God hath obliged him to the Drudgery of Devotion;
It is very true my Friends, Not all the Gold and Silver you have, not all the Alms you give, not ten thousand Rams, not a thousand Rivers of Oyl, not all the external Services you offer to him,
It is very true my Friends, Not all the Gold and Silver you have, not all the Alms you give, not ten thousand Rams, not a thousand rivers of Oil, not all the external Services you offer to him,
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and tells him, shall not we be Reconciled, till we become the Table-talk of all the Country? Aeschines replied, I would very gladly been at Peace with you.
and tells him, shall not we be Reconciled, till we become the Table-talk of all the Country? Aeschines replied, I would very gladly been At Peace with you.
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Tell me then ye Men, that name the Name of Christ, and dishonour and disgrace it by your uncharitable Temper, is it nothing to you that God hath declared himself your Enemy? Hath not he declared himself your Enemy,
Tell me then you Men, that name the Name of christ, and dishonour and disgrace it by your uncharitable Temper, is it nothing to you that God hath declared himself your Enemy? Hath not he declared himself your Enemy,
when he hath told you over and over in his Gospel, in that Gospel which you pretend to believe, that except ye forgive your Neighbours their Trespasses, and from your Heart too, he will not forgive you? Do but read these Texts, Matth. vi. 11. Matth. xviii. 31.
when he hath told you over and over in his Gospel, in that Gospel which you pretend to believe, that except you forgive your Neighbours their Trespasses, and from your Heart too, he will not forgive you? Do but read these Texts, Matthew vi. 11. Matthew xviii. 31.
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when after pretences of Agreement you speak ill of the other party again, and invent a thousand Excuses to evade the Obligation of a true brotherly Reconciliation, either that you will do them no hurt,
when After pretences of Agreement you speak ill of the other party again, and invent a thousand Excuses to evade the Obligation of a true brotherly Reconciliation, either that you will do them no hurt,
and entreaties could not prevail with you to be Reconciled before? Again, to what purpose is the Multitude of your Sacrifices? to what purpose do ye pray? for if you spread forth your Hands toward Heaven, he will hide his Eyes,
and entreaties could not prevail with you to be Reconciled before? Again, to what purpose is the Multitude of your Sacrifices? to what purpose do you pray? for if you spread forth your Hands towards Heaven, he will hide his Eyes,
And how dare you in the Holy Sacrament look the Lord Jesus in the Face, that Jesus who died for you that were his Enemies, that Jesus who sought unto you when you had affronted God,
And how Dare you in the Holy Sacrament look the Lord jesus in the Face, that jesus who died for you that were his Enemies, that jesus who sought unto you when you had affronted God,
and wrong'd your own Souls, that Jesus who came from Heaven to seek you, and laid down his Life to rescue you from the Power of the Devil, that Jesus who suffered the bitterest Torments to move his Father to forgive you ten thousand Talents:
and wronged your own Souls, that jesus who Come from Heaven to seek you, and laid down his Life to rescue you from the Power of the devil, that jesus who suffered the Bitterest Torments to move his Father to forgive you ten thousand Talents:
when you do obstruct that Mercy by your uncharitable Spirit? Ay but this seeking to be Reconciled is so Ungentile a Thing, you'll say, it makes a Man look ridiculous among People of the better Sort, to entreat a Person to be Reconciled when a Man can live without him,
when you do obstruct that Mercy by your uncharitable Spirit? Ay but this seeking to be Reconciled is so Ungentile a Thing, You'll say, it makes a Man look ridiculous among People of the better Sort, to entreat a Person to be Reconciled when a Man can live without him,
And doth not the neglect of this Reconciliation, make you look far more ridiculous in the sight of God! Will it not provoke him to laugh at your Calamity,
And does not the neglect of this Reconciliation, make you look Far more ridiculous in the sighed of God! Will it not provoke him to laugh At your Calamity,
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But now that I am talking of Sincerity, it will be necessary to represent to you the manner of this Reconciliation, that in case any be wrought upon by this Discourse, they may not mistake their Measures.
But now that I am talking of Sincerity, it will be necessary to represent to you the manner of this Reconciliation, that in case any be wrought upon by this Discourse, they may not mistake their Measures.
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and run and leave no Stone unturn'd to reconcile our selves to our fellow Christians ; for without it no Prayers, no Gifts, no Sacramental Vows can be acceptable.
and run and leave no Stone unturned to reconcile our selves to our fellow Christians; for without it not Prayers, not Gifts, no Sacramental Vows can be acceptable.
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yet with this Proviso, that if afterward we meet the offended Party, and with an Opportunity to manifest this Reconciliation in Words and Behaviour to our offended Neighbour, we must not be wanting in the larger Expressions of it.
yet with this Proviso, that if afterwards we meet the offended Party, and with an Opportunity to manifest this Reconciliation in Words and Behaviour to our offended Neighbour, we must not be wanting in the larger Expressions of it.
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4. If in the Offence given there hath been any Wrong done to our Neighbours Goods or Estate, the Reconciliation must be begun with Restitution, without which,
4. If in the Offence given there hath been any Wrong done to our Neighbours Goods or Estate, the Reconciliation must be begun with Restitution, without which,
Where no hurt hath been done to the Possessions of our offended Brother, the Practice of St. Jame 's Rule is sufficient, James v. 16. Confess your Sins one to another.
Where no hurt hath been done to the Possessions of our offended Brother, the Practice of Saint James is Rule is sufficient, James v. 16. Confess your Sins one to Another.
Which Confession our Saviour bids us express by saying, I repent, Luc. xvii. 4. 5. The ordinary method of this Reconciliation is intimated by our Great Master the Lord Jesus, Matth. xviii. 15.
Which Confessi our Saviour bids us express by saying, I Repent, Luke xvii. 4. 5. The ordinary method of this Reconciliation is intimated by our Great Master the Lord jesus, Matthew xviii. 15.
6. If the Party offended be entreated to be Reconciled, the Person who hath given the Offence being penitent and craving Pardon, it is as much as his Life is worth,
6. If the Party offended be entreated to be Reconciled, the Person who hath given the Offence being penitent and craving Pardon, it is as much as his Life is worth,
and charged him with Perfidiousness and Treachery, finding afterward, that he had wrong'd him, sent for him, and being come the King fell upon his Knees,
and charged him with Perfidiousness and Treachery, finding afterwards, that he had wronged him, sent for him, and being come the King fell upon his Knees,
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and upon this Peace flows in the Peace of God, and our Prayers become sweet, and all our Devotions and Religious Services become sweet and refreshing, and effectual and comfortable;
and upon this Peace flows in the Peace of God, and our Prayers become sweet, and all our Devotions and Religious Services become sweet and refreshing, and effectual and comfortable;
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And is it likely these Gifts will be accepted there, when there is a Root of bitterness in your Heart? Is this the way to procure the Smiles of Heaven? Is it not rather the way to procure the Frowns of God? to be sent away with a Curse,
And is it likely these Gifts will be accepted there, when there is a Root of bitterness in your Heart? Is this the Way to procure the Smiles of Heaven? Is it not rather the Way to procure the Frowns of God? to be sent away with a Curse,
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and though one would think it was Punishment enough to threaten, as Christ doth in the preceding Verse, that without Forgiveness and Reconciliation, our Devotions are not, will not, cannot be pleasing to God,
and though one would think it was Punishment enough to threaten, as christ does in the preceding Verse, that without Forgiveness and Reconciliation, our Devotions Are not, will not, cannot be pleasing to God,
Yet these words contain a Communication of something more dreadful, which shall undoubtedly be inflicted on the Person that neglects to renew that Love,
Yet these words contain a Communication of something more dreadful, which shall undoubtedly be inflicted on the Person that neglects to renew that Love,
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To apprehend the true design of them, you must know, that our Saviour having in the four preceding Verses assured us of the greatness of the Sin of inordinate Anger,
To apprehend the true Design of them, you must know, that our Saviour having in the four preceding Verses assured us of the greatness of the since of inordinate Anger,
and reproachful Language, and unwillingness to forgive, or to be reconciled to those, whom we have offended, goes on in the Text, prosecuting the Subject he hath begun:
and reproachful Language, and unwillingness to forgive, or to be reconciled to those, whom we have offended, Goes on in the Text, prosecuting the Subject he hath begun:
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and angry Expressions, and Names, and Titles, but uncharitableness, and backwardness to be reconciled to our Brethren, to whom we have given just occasion of Offence.
and angry Expressions, and Names, and Titles, but uncharitableness, and backwardness to be reconciled to our Brothers, to whom we have given just occasion of Offence.
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But if we delay that Repentance, and change, and forbear or neglect to be reconciled to God and Man, his Patience then will turn into Severity and Vengeance.
But if we Delay that Repentance, and change, and forbear or neglect to be reconciled to God and Man, his Patience then will turn into Severity and Vengeance.
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So God is gentle, and gracious, and will not refuse him, that betimes acknowledges his Folly, which he hath committed, in yielding to the Temptation of the Devil,
So God is gentle, and gracious, and will not refuse him, that betimes acknowledges his Folly, which he hath committed, in yielding to the Temptation of the devil,
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so that what is said here is a Similitude taken from judicial Proceedings, used among Men, against their knavish Debtors, that are able to pay and will not.
so that what is said Here is a Similitude taken from judicial Proceedings, used among Men, against their knavish Debtors, that Are able to pay and will not.
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The Application to the present Purpose being very easy, it is not mention'd, but is in effect the same with the Paraphrase I have given in the Premises.
The Application to the present Purpose being very easy, it is not mentioned, but is in Effect the same with the paraphrase I have given in the Premises.
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or some other great Misdemeanour, is evident partly from the Practice of the Jews in the Text, not condemn'd by our Saviour, partly from the Publick Good, which would be very much Prejudiced without it,
or Some other great Misdemeanour, is evident partly from the Practice of the jews in the Text, not condemned by our Saviour, partly from the Public Good, which would be very much Prejudiced without it,
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and partly from the Circumstances of the Person we have sometimes to deal with, which may be so, that it's better for his Soul and Body, to be sent to Prison than to go free, not only because he is thereby kept from doing further Mischief to his Neighbours,
and partly from the circumstances of the Person we have sometime to deal with, which may be so, that it's better for his Soul and Body, to be sent to Prison than to go free, not only Because he is thereby kept from doing further Mischief to his Neighbours,
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For though there are Persons, who are harden'd by Affliction and Danger, yet where there is any Ingenuity left, Affliction is the most likely means to make a Man come to himself again. Yet,
For though there Are Persons, who Are hardened by Affliction and Danger, yet where there is any Ingenuity left, Affliction is the most likely means to make a Man come to himself again. Yet,
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as in the case of Reproof, seizing a common Thief, or Malefactor, &c. But then we give a just Offence when we do that to our Neighbour, which the Law of Nature,
as in the case of Reproof, seizing a Common Thief, or Malefactor, etc. But then we give a just Offence when we do that to our Neighbour, which the Law of Nature,
since the Law of Nature and Scripture doth not absolutely forbid it, and the Common Good which the Law of Nature hath respect to, sometime requires it;
since the Law of Nature and Scripture does not absolutely forbid it, and the Common Good which the Law of Nature hath respect to, sometime requires it;
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nor must those to whom it is an Affliction not to be in a Condition to satisfy their Creditors, be confounded with the Wicked, that borrows and pays not again.
nor must those to whom it is an Affliction not to be in a Condition to satisfy their Creditors, be confounded with the Wicked, that borrows and pays not again.
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and Persons who will not be Reconciled to their offended Brethren. Till Affliction and Trouble comes, very few People will believe that God is their Adversary:
and Persons who will not be Reconciled to their offended Brothers. Till Affliction and Trouble comes, very few People will believe that God is their Adversary:
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Indeed when a great Loss befalls them, or some painful Disease seizes upon them, or a Distemper that very much discomposes and disturbs their Minds, hangs about them,
Indeed when a great Loss befalls them, or Some painful Disease seizes upon them, or a Distemper that very much discomposes and disturbs their Minds, hangs about them,
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or Plenty, so it is certain it may infallibly be known, whether God be our Friend or Adversary by our Obedience or Disobedience to his Holy Commands, let our outward Condition be what it will.
or Plenty, so it is certain it may infallibly be known, whither God be our Friend or Adversary by our obedience or Disobedience to his Holy Commands, let our outward Condition be what it will.
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So that if you live in Disobedience to his express and peremptory Commands, it is a never-failing Sign, that God is your Adversary, though you wash your Feet in Butter,
So that if you live in Disobedience to his express and peremptory Commands, it is a never-failing Signen, that God is your Adversary, though you wash your Feet in Butter,
or from the Examples of Holy Men, or from the reason of the Thing can prevail with you to be Reconciled to your Brethren, with whom you are fallen out;
or from the Examples of Holy Men, or from the reason of the Thing can prevail with you to be Reconciled to your Brothers, with whom you Are fallen out;
The very Plenty he formerly enjoy'd, became now an Ingredient of his bitter Potion, and he felt the Might of his Adversary's Hand, his former Prosperity was so far from being a Sign, that God was his Friend, that it gave Evidence, that he was his Enemy;
The very Plenty he formerly enjoyed, became now an Ingredient of his bitter Potion, and he felt the Might of his Adversary's Hand, his former Prosperity was so Far from being a Signen, that God was his Friend, that it gave Evidence, that he was his Enemy;
and he that had formerly look'd upon him as the Fountain of Mercy, now found him to be a Spring indeed, not flowing with Milk and Honey, but with Fire and Brimstone;
and he that had formerly looked upon him as the Fountain of Mercy, now found him to be a Spring indeed, not flowing with Milk and Honey, but with Fire and Brimstone;
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Agree with God! Who would have any Difference with him? Who can grapple with him? Who can resist him? Who can make his Party good against him? Poor feeble Clay!
Agree with God! Who would have any Difference with him? Who can grapple with him? Who can resist him? Who can make his Party good against him? Poor feeble Clay!
To be at Peace with him, is to be at Peace with our Consciences, and with him, who hath promis'd to make all our Enemies to be at Peace with us, and can make all the Elements to be at Peace with us,
To be At Peace with him, is to be At Peace with our Consciences, and with him, who hath promised to make all our Enemies to be At Peace with us, and can make all the Elements to be At Peace with us,
And what is it that God would have us agree with him in, without delay? Why it is in all the Vertues and Graces, whereof Christ hath shewn us an Example,
And what is it that God would have us agree with him in, without Delay? Why it is in all the Virtues and Graces, whereof christ hath shown us an Exampl,
and shall we build upon Uncertainties, which in Temporal Concerns we count Folly, and can it be Wisdom in the greater concerns of our Souls? And is this a suitable return for the Patience God exercises toward us? And this calls me to examine the III.
and shall we built upon Uncertainties, which in Temporal Concerns we count Folly, and can it be Wisdom in the greater concerns of our Souls? And is this a suitable return for the Patience God exercises towards us? And this calls me to examine the III.
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and bid Lucifer arrest the Proud and Covetous, as they are going up the Hill. But behold, he bears with you, spares you, cuts not down the barren Trees,
and bid Lucifer arrest the Proud and Covetous, as they Are going up the Hill. But behold, he bears with you, spares you, cuts not down the barren Trees,
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And Oh! the Blindness of poor Sinners, that will not understand what this Patience of God means, that will not see in it his Endeavour to prevent their Misery!
And Oh! the Blindness of poor Sinners, that will not understand what this Patience of God means, that will not see in it his Endeavour to prevent their Misery!
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To what purpose is your Reason, if from Gods forbearing to punish you, you do not infer his earnest desire to save you? Shall his Patience make you worse,
To what purpose is your Reason, if from God's forbearing to Punish you, you do not infer his earnest desire to save you? Shall his Patience make you Worse,
or his Forbearance harden you? As soon as you begin to cherish any Sin, you are Children of Death, for the Wages of Sin is Death, Rom. vi. 23. and these Wages God might immediately pay you.
or his Forbearance harden you? As soon as you begin to cherish any since, you Are Children of Death, for the Wages of since is Death, Rom. vi. 23. and these Wages God might immediately pay you.
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And will you make that an Argument of Gods Approbation of your Sin, which is a most powerful Call to forsake it? What Stupidity is this, to make such an Interpretation of Gods Goodness!
And will you make that an Argument of God's Approbation of your since, which is a most powerful Call to forsake it? What Stupidity is this, to make such an Interpretation of God's goodness!
if we do so? And if it be impossible, his Silence and Forbearance to punish you, must necessarily be an Invitation to wash your Heart from Uncleanness.
if we do so? And if it be impossible, his Silence and Forbearance to Punish you, must necessarily be an Invitation to wash your Heart from Uncleanness.
as a thing neither necessary, nor convenient, seeing the Sinner incorrigible, he orders him, without any further delay, to be delivered to the Tormentors.
as a thing neither necessary, nor convenient, seeing the Sinner incorrigible, he order him, without any further Delay, to be Delivered to the Tormentors.
and fiery Serpents among you, when he designed nothing but Rods to correct you? Why will ye pull down that Vengeance upon you, which God was willing to lay by,
and fiery Serpents among you, when he designed nothing but Rods to correct you? Why will you pull down that Vengeance upon you, which God was willing to lay by,
and the Pangs of Regeneration? And how dreadful must their Condition be, when called away, to give an account of their turning the Grace and Patience of God into Wantonness? Who shall plead for those, who have slighted Mercy, baffled the Entreaties of God, stopt their Ears against the Beseechings of the Almighty,
and the Pangs of Regeneration? And how dreadful must their Condition be, when called away, to give an account of their turning the Grace and Patience of God into Wantonness? Who shall plead for those, who have slighted Mercy, baffled the Entreaties of God, stopped their Ears against the Beseechings of the Almighty,
for what can be the issue of Gods Severity against them, but being thrust into Prison, from whence they are not to come out, till they have paid all? This Prison is Hell,
for what can be the issue of God's Severity against them, but being thrust into Prison, from whence they Are not to come out, till they have paid all? This Prison is Hell,
But in despight of all the Arguments, such bruitish Men alledge against this place of Torments, which they are loath to feel, there is a Hell, and ••ere must be one;
But in despite of all the Arguments, such brutish Men allege against this place of Torments, which they Are loath to feel, there is a Hell, and ••ere must be one;
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I would fain know, how they come to believe there is a Heaven? Is it not because the Gospel faith so? And doth not the same Gospel say, there is an Everlasting Punishment, a Worm that dies not,
I would fain know, how they come to believe there is a Heaven? Is it not Because the Gospel faith so? And does not the same Gospel say, there is an Everlasting Punishment, a Worm that die not,
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if possible, out-live a Saint, out-fast a Hermite, out-pray a Monk, and go beyond a Turkish Dervise, or an Indian Brahmin, in Self-denial, and Mortification.
if possible, outlive a Saint, outfast a Hermit, out-pray a Monk, and go beyond a Turkish Dervise, or an Indian Brahmin, in Self-denial, and Mortification.
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What if some over-charitable Men have thought so, will their Opinion stand against the current of the Word of God, which over and over saith, the Torment shall be Eternal? Oh! that this were laid to the Heart by every Soul here present!
What if Some overcharitable Men have Thought so, will their Opinion stand against the current of the Word of God, which over and over Says, the Torment shall be Eternal? Oh! that this were laid to the Heart by every Soul Here present!
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To sit for ever howling in a Dungeon, for ever! Without any hopes of Release! To feel something that is painful, and piercing, and astonishing, like Fire, like outward Darkness,
To fit for ever howling in a Dungeon, for ever! Without any hope's of Release! To feel something that is painful, and piercing, and astonishing, like Fire, like outward Darkness,
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and after all these Descriptions of Hell, where Wrath and Malice shall be punish'd to the purpose, keep and cherish those evil Spirits in his Bosom? The very possibility of falling into such a Prison, is enough to put a Man upon a serious Study,
and After all these Descriptions of Hell, where Wrath and Malice shall be punished to the purpose, keep and cherish those evil Spirits in his Bosom? The very possibility of falling into such a Prison, is enough to put a Man upon a serious Study,
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and that even forces me to stop, and conclude with the Prayer, or Petition of our Litany. From all Evil and Mischief, from Sin, from the Crafts and Assaults of the Devil, from thy Wrath,
and that even forces me to stop, and conclude with the Prayer, or Petition of our Litany. From all Evil and Mischief, from since, from the Crafts and Assaults of the devil, from thy Wrath,
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Wrath and Concupiscence have the same Father, and Original, even a hot, fiery Temper, and Constitution, heightned by ill Company, nourished by high Fare, cherished by Intemperance in eating and drinking, and encreased by Luxury.
Wrath and Concupiscence have the same Father, and Original, even a hight, fiery Temper, and Constitution, heightened by ill Company, nourished by high Fare, cherished by Intemperance in eating and drinking, and increased by Luxury.
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As the Scribes and Pharisees by their Explications and Traditions, had corrupted the sixth Commandment, and introduced monstrous Errors and Abuses among the Jewish People;
As the Scribes and Pharisees by their Explications and Traditions, had corrupted the sixth Commandment, and introduced monstrous Errors and Abuses among the Jewish People;
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so they dealt with the seventh level'd against Adultery, which they restrain'd to the outward Act, not concerning themselves much about Lasciviousness or adulterous Thoughts, Desires, Lusts, Affections, &c. Nor did they teach the People their Duty, as to these Particulars.
so they dealt with the seventh leveled against Adultery, which they restrained to the outward Act, not Concerning themselves much about Lasciviousness or adulterous Thoughts, Desires, Lustiest, Affections, etc. Nor did they teach the People their Duty, as to these Particulars.
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And because the antient Masters of Tradition had deliver'd the Law against Adultery with these Glosses, Christ quotes that Commandment not in the usual Style, it is written, but with this Circumscription, ye have heard that it hath been said by them of old time, i. e.
And Because the ancient Masters of Tradition had Delivered the Law against Adultery with these Glosses, christ quotes that Commandment not in the usual Style, it is written, but with this Circumscription, you have herd that it hath been said by them of old time, i. e.
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Your Ancestors, who lived when Religion was low, and Corruptions and Abuses crept into their Worship and Devotion, have taught you, that the outward Act of Adultery is the great thing you are to dread, and to be afraid of;
Your Ancestors, who lived when Religion was low, and Corruptions and Abuses crept into their Worship and Devotion, have taught you, that the outward Act of Adultery is the great thing you Are to dread, and to be afraid of;
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II. I shall consider the Justice of this Verdict, or the reasonableness of this Censure, That whosoever looketh on a Woman, hath already committed with her Adultery in his Heart. III.
II I shall Consider the justice of this Verdict, or the reasonableness of this Censure, That whosoever looks on a Woman, hath already committed with her Adultery in his Heart. III.
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Adultery properly is a violation of the Marriage Bed, when either one, or both of the married Parties commit Folly in Israel, either with a Person married to another,
Adultery properly is a violation of the Marriage Bed, when either one, or both of the married Parties commit Folly in Israel, either with a Person married to Another,
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or with one that is not married? But as NONLATINALPHABET in the Hebrew, and NONLATINALPHABET in the Greek, which we render Adultery, is of a larger Extent and Signification;
or with one that is not married? But as in the Hebrew, and in the Greek, which we render Adultery, is of a larger Extent and Signification;
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And therefore the reason, why Christ makes mention of Adultery only, is not, because the Jews in those times look'd upon single Fornication as a trifling Sin, or Peccadillo ;
And Therefore the reason, why christ makes mention of Adultery only, is not, Because the jews in those times looked upon single Fornication as a trifling since, or Peccadillo;
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There shall not be a Whore of the Daughters of the Children of Israel, saith God, Deut. xxiii. 17. Thou shalt not prostitute thy Daughter to cause her to be a Whore. Levit. xix. 20.
There shall not be a Whore of the Daughters of the Children of Israel, Says God, Deuteronomy xxiii. 17. Thou shalt not prostitute thy Daughter to cause her to be a Whore. Levit. xix. 20.
or other, he was obliged to marry her, Exod. xxii. 16. a Law so reasonable, that even the Heathens, the Athenians transcribed it into their Pandects, or Statute Book.
or other, he was obliged to marry her, Exod xxii. 16. a Law so reasonable, that even the heathens, the Athenians transcribed it into their Pandects, or Statute Book.
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And when the Father of the Maiden thus vitiated, would not consent to her being married to the Person who had abused her, the Person who had humbled her was to give the Maiden whom he had defloured, a Dowry,
And when the Father of the Maiden thus vitiated, would not consent to her being married to the Person who had abused her, the Person who had humbled her was to give the Maiden whom he had deflowered, a Dowry,
Nay, if a Virgin had suffered her self to be defloured before Marriage, and the Crime was found out after she was Married, she was to be stoned to Death, Deut. xxii. 21.
Nay, if a Virgae had suffered her self to be deflowered before Marriage, and the Crime was found out After she was Married, she was to be stoned to Death, Deuteronomy xxii. 21.
So that I say, the reason why Christ doth make mention only of Adultery in the Text, is not because the Jews then look'd upon Fornication as a trivial and inconsiderable Fault,
So that I say, the reason why christ does make mention only of Adultery in the Text, is not Because the jews then looked upon Fornication as a trivial and inconsiderable Fault,
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even because they confined the Prohibition of Adultery, Fornication, Incest, and other practical Lewdness, and carnal Pollutions, to the outward Act only;
even Because they confined the Prohibition of Adultery, Fornication, Incest, and other practical lewdness, and carnal Pollutions, to the outward Act only;
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and which might easily be expiated by Sacrifices, and other cheap Devotions, such as Lustrations, Purifications, &c. And here comes in Christ 's Censure, that the very Desires in the Heart after this forbidden Fruit, were as bad as the outward Act it self. The
and which might Easily be expiated by Sacrifices, and other cheap Devotions, such as Lustrations, Purifications, etc. And Here comes in christ is Censure, that the very Desires in the Heart After this forbidden Fruit, were as bad as the outward Act it self. The
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It's true, through the Eyes the Poison is conveyed to the Heart, according to the old saying, Oculi sunt in amore Duces, the Eyes are the Guides in Love ;
It's true, through the Eyes the Poison is conveyed to the Heart, according to the old saying, Oculi sunt in amore Duces, the Eyes Are the Guides in Love;
Where a Christian doth Oculum metu temperare, temper and moderate, and curb, and restrain his Eye with a holy Fear, and Watchfulness, he may look upon the greatest Beauty without danger, saith Tertul. And therefore,
Where a Christian does Oculum metu temperare, temper and moderate, and curb, and restrain his Eye with a holy fear, and Watchfulness, he may look upon the greatest Beauty without danger, Says Tertulian And Therefore,
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I need not tell you, that what is said here of looking on a Woman to lust after her, is not to be understood of the chast Desires of Persons lawfully married, one after another;
I need not tell you, that what is said Here of looking on a Woman to lust After her, is not to be understood of the chaste Desires of Persons lawfully married, one After Another;
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for Marriage is Honourable, and the Bed undefiled; but Whoremongers, and Adulterers God will Judge, Heb. xiii. 4. And to avoid Fornication, let every Man have his own Wife, and every Woman her own Husband, saith St. Paul, 1 Cor. vii. 2. And drink Water out of thine own Cistern, and running Waters out of thine own Well.
for Marriage is Honourable, and the Bed undefiled; but Whoremongers, and Adulterers God will Judge, Hebrew xiii. 4. And to avoid Fornication, let every Man have his own Wife, and every Woman her own Husband, Says Saint Paul, 1 Cor. vii. 2. And drink Water out of thine own Cistern, and running Waters out of thine own Well.
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And therefore, if the Observation of the Jews be true, that Ahab, and Zedekiah, mentioned Jer. xxix 21. were the Persons who attempted the Chastity of Susanna, are charged with downright Adultery,
And Therefore, if the Observation of the jews be true, that Ahab, and Zedekiah, mentioned Jer. xxix 21. were the Persons who attempted the Chastity of Susanna, Are charged with downright Adultery,
Before the outward Act, the Malice, and the Turpitude of the Sin is already compleated, though the Act be hindred by accidental Causes from being consummated.
Before the outward Act, the Malice, and the Turpitude of the since is already completed, though the Act be hindered by accidental Causes from being consummated.
and though humane Laws lay no Penalty upon the Will, because they are no competent Judges of it, nothing falling under the Cognisance of the publick Magistrate, but Overt Actions;
and though humane Laws lay no Penalty upon the Will, Because they Are no competent Judges of it, nothing falling under the Cognisance of the public Magistrate, but Overt Actions;
and he that would, or hath a mind to commit Adultery, Fornication, Lewdness, whatever Names he may give his Desires and Lusts, is the Person who hath committed all these,
and he that would, or hath a mind to commit Adultery, Fornication, lewdness, whatever Names he may give his Desires and Lustiest, is the Person who hath committed all these,
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And God counts such a Person an Adulterer, and Fornicator, and lewd Man, though his Neighbours at the same time, who know nothing of his secret Sins, may count him Honest, and Sober, and Innocent.
And God counts such a Person an Adulterer, and Fornicator, and lewd Man, though his Neighbours At the same time, who know nothing of his secret Sins, may count him Honest, and Sobrium, and Innocent.
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The Romans punish'd a Vestal Virgin, who had vow'd perpetual Chastity, with Death, because she did once merrily in Company, say, that it was a pretty thing to Marry ;
The Romans punished a Vestal Virgae, who had vowed perpetual Chastity, with Death, Because she did once merrily in Company, say, that it was a pretty thing to Marry;
yet the Sin is the same in Substance, and therefore must be supposed to participate of the same Punishment which is threatned to Adulterers, Fornicators, &c. though according to the degrees of the blackness of the Crime, the Punishments in the other World will be proportionable.
yet the since is the same in Substance, and Therefore must be supposed to participate of the same Punishment which is threatened to Adulterers, Fornicators, etc. though according to the Degrees of the blackness of the Crime, the Punishments in the other World will be proportionable.
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and resist the first Assaults of Sin, and though I will not deny, that restraining the outward Act, upon the account of it's Odiousness and Danger, may be called part of the fear of God,
and resist the First Assaults of since, and though I will not deny, that restraining the outward Act, upon the account of it's Odiousness and Danger, may be called part of the Fear of God,
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In the Sin of unlawful Lust, this is particularly to be observed; and he that means to get the Mastery of a lascivious Temptation, must be concerned,
In the since of unlawful Lust, this is particularly to be observed; and he that means to get the Mastery of a lascivious Temptation, must be concerned,
and then, how should he allow himself Liberty in Discourses and Speeches, which intrench upon the Rules of Gravity and Modesty? He that is a stranger to this Watchfulness over his Words, may call himself a Christian ;
and then, how should he allow himself Liberty in Discourses and Speeches, which entrench upon the Rules of Gravity and Modesty? He that is a stranger to this Watchfulness over his Words, may call himself a Christian;
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and learn which be the first Principles of the Oracles of God, and among these he'll find these two necessary Rules, Ephes. iv. 29. Let no corrupt Communication proceed out of your Mouths;
and Learn which be the First Principles of the Oracles of God, and among these he'll find these two necessary Rules, Ephesians iv. 29. Let no corrupt Communication proceed out of your Mouths;
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as our Husband, we become Adulterers and Adulteresses, and the love of the Father is not in us, 1 Joh. xi. 16. Carnal Adultery is a crying Sin, one of the blacker sort:
as our Husband, we become Adulterers and Adulteresses, and the love of the Father is not in us, 1 John xi. 16. Carnal Adultery is a crying since, one of the blacker sort:
And if the Conscience in the guilty Person awakes on this side the Grave, it will fill the Soul with very great Horrour, kindle Hell fire in her Bosom,
And if the Conscience in the guilty Person awakes on this side the Grave, it will fill the Soul with very great Horror, kindle Hell fire in her Bosom,
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In the two standing Sacraments of the Church, we own this Marriage, and profess we are united to God in a Matrimonial Bond, that we are joined to Christ Jesus, and that we will be Faithful to him, beyond all Persons whatsoever:
In the two standing Sacraments of the Church, we own this Marriage, and profess we Are united to God in a Matrimonial Bound, that we Are joined to christ jesus, and that we will be Faithful to him, beyond all Persons whatsoever:
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and dissolving the Tie, and divorcing our selves from him, who loved us, and wash'd us with his own Blood? And will not this Perfidiousness make him break out in the Language of a disconsolate Husband, I am broken with their whorish Heart, which hath departed from me, Ezech. vi. 9. Well;
and dissolving the Tie, and divorcing our selves from him, who loved us, and washed us with his own Blood? And will not this Perfidiousness make him break out in the Language of a disconsolate Husband, I am broken with their whorish Heart, which hath departed from me, Ezekiel vi. 9. Well;
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and submit himself heartily and willingly to the Saviour of the Body, Christ Jesus, and like a loving dutiful Wife be subject to him in the fear of God,
and submit himself heartily and willingly to the Saviour of the Body, christ jesus, and like a loving dutiful Wife be Subject to him in the Fear of God,
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and that's the way to share in all his Benefits, even in the Benefits mention'd, Ephes. v. 25. Husbands love your Wives, even as Christ also loved the Church.
and that's the Way to share in all his Benefits, even in the Benefits mentioned, Ephesians v. 25. Husbands love your Wives, even as christ also loved the Church.
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either to all the Rules, and Lessons, and Vertues, which we have already treated of, such as Humility, Meekness, Hunger and Thirst after Righteousness, purity of Heart, Peaceableness and Peace-making, exceeding the Scribes and Pharisees in Righteousness, leading an Exemplary Life, &c. or to the Law and Command which prohibits harbouring Adulterous,
either to all the Rules, and Lessons, and Virtues, which we have already treated of, such as Humility, Meekness, Hunger and Thirst After Righteousness, purity of Heart, Peaceableness and Peacemaking, exceeding the Scribes and Pharisees in Righteousness, leading an Exemplary Life, etc. or to the Law and Command which prohibits harbouring Adulterous,
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and impure Desires, Intentions, and Lusts, even that whosoever tooketh on a Woman to Lust after her, hath already committed Adultery with her in his Heart.
and impure Desires, Intentions, and Lustiest, even that whosoever tooketh on a Woman to Lust After her, hath already committed Adultery with her in his Heart.
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for though it hath happen'd so, and Providence sometimes hath so ordered it, for reasons great and weighty, that some good Men have had their right Eyes pulck'd out by others,
for though it hath happened so, and Providence sometime hath so ordered it, for Reasons great and weighty, that Some good Men have had their right Eyes pulcked out by Others,
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and their right Hands cut off by Enemies, by Tyrants and Persecutors, yet to think that Christ would command his Followers to pluck out their own right Eye,
and their right Hands Cut off by Enemies, by Tyrants and Persecutors, yet to think that christ would command his Followers to pluck out their own right Eye,
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and go beyond the Priests of Baal, who only cut and hackt their Flesh, till the Blood gush'd out, this seems not at all agreeable with the design of him, who came to save that which was lost,
and go beyond the Priests of Baal, who only Cut and hacked their Flesh, till the Blood gushed out, this seems not At all agreeable with the Design of him, who Come to save that which was lost,
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and hath charged us not to hate our own Flesh, but to cherish it, as a Servant, that the Soul may be the better for those kind Usages shewn to her Minister.
and hath charged us not to hate our own Flesh, but to cherish it, as a Servant, that the Soul may be the better for those kind Usages shown to her Minister.
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Its better for thee, that thou shouldest miss that Satisfaction, which thine Eye gave thee, and thy Hand prompted thee to, than with that Satisfaction to be cast into Hell.
Its better for thee, that thou Shouldst miss that Satisfaction, which thine Eye gave thee, and thy Hand prompted thee to, than with that Satisfaction to be cast into Hell.
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To avoid, or to be rid of unlawful Lust, whether Adulterous, or other impure Desires, a Christian must give not the least Encouragement to the Sin by Actions that feed it,
To avoid, or to be rid of unlawful Lust, whither Adulterous, or other impure Desires, a Christian must give not the least Encouragement to the since by Actions that feed it,
Throw away those base Lusts, which war against thy Soul, which if there were no other way to cure it, were worth pulling out the very Heart with them.
Throw away those base Lustiest, which war against thy Soul, which if there were no other Way to cure it, were worth pulling out the very Heart with them.
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Nay, some of these Philosophers have actually deprived themselves of the use of some considerable Members of their Bodies, for the study of Philosophy;
Nay, Some of these Philosophers have actually deprived themselves of the use of Some considerable Members of their Bodies, for the study of Philosophy;
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whereas he that is a stranger to this Watchfulness here, can never have it restored to him in the last Day, for as the Tree falls so it shall lie, and he that continues filthy here shall continue so till Doomsday.
whereas he that is a stranger to this Watchfulness Here, can never have it restored to him in the last Day, for as the Tree falls so it shall lie, and he that continues filthy Here shall continue so till Doomsday.
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Add to all this, that Hell is so tremendous a Torment, that if a Man had any lively Notions of it, he would suffer any thing rather, the Rack, the Gibbet, the Wheel,
Add to all this, that Hell is so tremendous a Torment, that if a Man had any lively Notions of it, he would suffer any thing rather, the Rack, the Gibbet, the Wheel,
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but that must be ascribed altogether to the want of thinking, which we see makes Men even so brutish here, that they venture upon Actions, which lead them to the Gallows.
but that must be ascribed altogether to the want of thinking, which we see makes Men even so brutish Here, that they venture upon Actions, which led them to the Gallows.
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and therefore that Man must have no Sense, no Reason, I am sure no Faith, that being in danger of being cast into Hell for want of this Watchfulness, should not chuse a lesser Evil before a greater,
and Therefore that Man must have no Sense, no Reason, I am sure no Faith, that being in danger of being cast into Hell for want of this Watchfulness, should not choose a lesser Evil before a greater,
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If this Watchfulness against Sin might be had without Labour, without Trouble, without searching and trying your ways, without Examination, without Circumspection, without fervent Prayer, without meditating on the Love of God,
If this Watchfulness against since might be had without Labour, without Trouble, without searching and trying your ways, without Examination, without Circumspection, without fervent Prayer, without meditating on the Love of God,
and cutting off the right Hand, yet the Expressions here used, do import some painful Labour, which is to be done in order to arrive to those excellent Vertues and Qualifications, which Christ requires in the preceding Verses.
and cutting off the right Hand, yet the Expressions Here used, do import Some painful Labour, which is to be done in order to arrive to those excellent Virtues and Qualifications, which christ requires in the preceding Verses.
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and the strange Self-Denials they practised, the Mortifications they used, and their acting contrary to the Humours, Customs and Fashions of the World, shews their Belief, that such a Life was not to be had without such a Discipline.
and the strange Self-Denials they practised, the Mortifications they used, and their acting contrary to the Humours, Customs and Fashions of the World, shows their Belief, that such a Life was not to be had without such a Discipline.
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St. Paul took a quite different Method, for he arrived to it by Weariness, by Painfulness, by Watchings often, by Fasting often, by Hunger and Thirst, by Cold and Nakedness, 2 Cor. xi. 27. By keeping under his Body, and bringing it into subjection, 1 Cor. ix. 27. By much Patience in Afflictions, in Distresses, in Tumults, in Imprisonments;
Saint Paul took a quite different Method, for he arrived to it by Weariness, by Painfulness, by Watchings often, by Fasting often, by Hunger and Thirst, by Cold and Nakedness, 2 Cor. xi. 27. By keeping under his Body, and bringing it into subjection, 1 Cor. ix. 27. By much Patience in Afflictions, in Distresses, in Tumults, in Imprisonments;
In Persons, who are come up to a Habit of a Spiritual Life, the gentler Means, such as Prayer, Resolution, a conscientious use of the means of Grace, Meditation, Consideration, &c. may serve to maintain and preserve what, with some Labour, they have attained to.
In Persons, who Are come up to a Habit of a Spiritual Life, the Gentler Means, such as Prayer, Resolution, a conscientious use of the means of Grace, Meditation, Consideration, etc. may serve to maintain and preserve what, with Some Labour, they have attained to.
Some there are, so fickle, so inconstant, and so unsteddy, that whatever good Desires they may have, the next Temptation carries them off again, makes them relapse,
some there Are, so fickle, so inconstant, and so unsteady, that whatever good Desires they may have, the next Temptation carries them off again, makes them relapse,
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and therefore, certainly here, some more painful Discipline must be used; such as Fasting, Severities, doing things irksome, troublesome, and uneasie to the Body;
and Therefore, Certainly Here, Some more painful Discipline must be used; such as Fasting, Severities, doing things irksome, troublesome, and uneasy to the Body;
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great self-denials in Dyet, in Apparel, in Company, in Talking, in Mirth and Recreation, large Alms, doing much good, &c. These strangely advance a spiritual Life, especially if joined with those I call gentler Means;
great self-denials in Diet, in Apparel, in Company, in Talking, in Mirth and Recreation, large Alms, doing much good, etc. These strangely advance a spiritual Life, especially if joined with those I call Gentler Means;
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and how all these Graces will grow and swell, and become large and fruitful. Some of you, I am confident, have been striving against Lust, and other Sins;
and how all these Graces will grow and swell, and become large and fruitful. some of you, I am confident, have been striving against Lust, and other Sins;
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and to imitate the Great Apostle, and High Priest of their Profession, Christ Jesus, as in the Primitive Church thousands of Men and Women made themselves Eunuchs for the Kingdom of Heaven, i. e. that they might attend the Lord without distraction,
and to imitate the Great Apostle, and High Priest of their Profession, christ jesus, as in the Primitive Church thousands of Men and Women made themselves Eunuchs for the Kingdom of Heaven, i. e. that they might attend the Lord without distraction,
and kindle his Everlasting Wrath and Indignation, Galat. v. 19, 20, 21. Besides, he that commits Fornication, Sins against his own Body, he is injurious to that Body which was purchased and bought for Christ 's Service;
and kindle his Everlasting Wrath and Indignation, Galatians v. 19, 20, 21. Beside, he that commits Fornication, Sins against his own Body, he is injurious to that Body which was purchased and bought for christ is Service;
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and violates the Sanctity of that Tabernacle, which was dedicated to the Worship of him who is of purer Eyes than to behold Iniquity, makes the Members of Christ, the Members of a Harlot,
and violates the Sanctity of that Tabernacle, which was dedicated to the Worship of him who is of Purer Eyes than to behold Iniquity, makes the Members of christ, the Members of a Harlot,
2. Drunkenness and Gluttony, and Pampering the Body, do manifestly administer Fewel to the Flame, and therefore these must be renounced, Jer. v. 7. 3. Whatsoever feeds the Sin, must be removed;
2. drunkenness and Gluttony, and Pampering the Body, do manifestly administer Fuel to the Flame, and Therefore these must be renounced, Jer. v. 7. 3. Whatsoever feeds the since, must be removed;
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and seeing of Stage-plays, where these Lusts are represented in taking shapes, and all other things, which the Enemy of Mankind hath invented to drown Men in Perdition.
and seeing of Stageplays, where these Lustiest Are represented in taking shapes, and all other things, which the Enemy of Mankind hath invented to drown Men in Perdition.
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If after all this, the Lust be stubborn, and will not yield to the Obedience of Christ, the antient Severities and Austerities, I mentioned in the preceding Proposition, must be made use of;
If After all this, the Lust be stubborn, and will not yield to the obedience of christ, the ancient Severities and Austerities, I mentioned in the preceding Proposition, must be made use of;
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to keep Company with incentives to Lust, and yet to feel no disorderly Motions in the Soul. Indeed, what he enjoins here, is so far from being unreasonable, that he commands nothing but what the Light of Nature hath taught the very Heathens to observe.
to keep Company with incentives to Lust, and yet to feel no disorderly Motions in the Soul. Indeed, what he enjoins Here, is so Far from being unreasonable, that he commands nothing but what the Light of Nature hath taught the very heathens to observe.
but if your Tempers are so stubborn, that Love cannot melt you into a cheerful Compliance with your Masters Will, you have reason to fright your selves with the danger of that Fire, which shall never be quenched.
but if your Tempers Are so stubborn, that Love cannot melt you into a cheerful Compliance with your Masters Will, you have reason to fright your selves with the danger of that Fire, which shall never be quenched.
if they be brought to feel that Fire; I mean, by attentive Thinking, and Meditation. I doubt not, but the unhappy Creatures, to whose share the future Torment falls, wish,
if they be brought to feel that Fire; I mean, by attentive Thinking, and Meditation. I doubt not, but the unhappy Creatures, to whose share the future Torment falls, wish,
and cut off both their Hands, they would thank him for the Favour, and think their Judge wonderfully Merciful, to agree to such soft and reasonable Terms.
and Cut off both their Hands, they would thank him for the Favour, and think their Judge wonderfully Merciful, to agree to such soft and reasonable Terms.
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as much as you do the most loathsome Animals. To enjoy the present Satisfaction of Sin, and yet to escape Hell, are things inconsistent, and in Divinity impossible;
as much as you do the most loathsome Animals. To enjoy the present Satisfaction of since, and yet to escape Hell, Are things inconsistent, and in Divinity impossible;
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WHEN Christ, the Son of Righteousness appeared in this Vale of Misery, the World was so corrupt, that the attempt to reform, &c. would have frighted the wisest, the most valiant, any Society of Men, any Man,
WHEN christ, the Son of Righteousness appeared in this Vale of Misery, the World was so corrupt, that the attempt to reform, etc. would have frighted the Wisest, the most valiant, any Society of Men, any Man,
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and in doing so they grounded themselves upon a Text of the Law of Moses, Deut. xxiv. 1, 2. where Moses permits Men in certain cases to separate themselves from their Wives,
and in doing so they grounded themselves upon a Text of the Law of Moses, Deuteronomy xxiv. 1, 2. where Moses permits Men in certain cases to separate themselves from their Wives,
He proves, that the Lawfulness of Divorcements, which they extended to Causes and Cases of their own making, was to be restrained only to Fornication, and Adultery;
He Proves, that the Lawfulness of Divorcements, which they extended to Causes and Cases of their own making, was to be restrained only to Fornication, and Adultery;
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Whether after such a Divorce, the innocent Party, or both Parties may Marry again. VII. How he that puts away his Wife, causes her to commit Adultery. VIII.
Whither After such a Divorce, the innocent Party, or both Parties may Marry again. VII. How he that puts away his Wife, Causes her to commit Adultery. VIII.
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I doubt not, but the Scribes and Pharisees said so, to justify their unlawful Divorcements; and what they said, it's like, was with respect to this Law of Moses ;
I doubt not, but the Scribes and Pharisees said so, to justify their unlawful Divorcements; and what they said, it's like, was with respect to this Law of Moses;
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for though the Pharisees, treating of this very point, asked our Great Master, Why did Moses Command us to give a Writing of Divorcement, Matth. xix. 7.
for though the Pharisees, treating of this very point, asked our Great Master, Why did Moses Command us to give a Writing of Divorcement, Matthew xix. 7.
And therefore that he relaxed the Law and Constitution of it in the Cases of Polygamy and Divorce to the Jewish People, can be no Disparagement to his Holiness.
And Therefore that he relaxed the Law and Constitution of it in the Cases of Polygamy and Divorce to the Jewish People, can be no Disparagement to his Holiness.
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and for certain Reasons, to dispense with the Strictness of it, this being none of the fixed and eternal Laws, which are in their own nature Immutable and Unchangable,
and for certain Reasons, to dispense with the Strictness of it, this being none of the fixed and Eternal Laws, which Are in their own nature Immutable and Unchangeable,
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but depended upon the Lawgiver's Will and Pleasure, not to mention that this was to teach all wise Governours to suit their Laws as far as they can do it with safety to the Temper of their People.
but depended upon the Lawgiver's Will and Pleasure, not to mention that this was to teach all wise Governors to suit their Laws as Far as they can do it with safety to the Temper of their People.
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Nay, if the Husband did upon good Grounds, but suspect his Wife guilty of Adultery, he had his remedy, by obliging her to drink the Waters of Jealousy, Numb. v. 27.
Nay, if the Husband did upon good Grounds, but suspect his Wife guilty of Adultery, he had his remedy, by obliging her to drink the Waters of Jealousy, Numb. v. 27.
And therefore by this Uncleanness some understand either the Leprosy, or the Vice of Drunkenness or Witchcraft, or a very quarrelsome Temper, or some other incorrigible Vice ;
And Therefore by this Uncleanness Some understand either the Leprosy, or the Vice of drunkenness or Witchcraft, or a very quarrelsome Temper, or Some other incorrigible Vice;
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But such was the vitious humor of that Nation, that in progress of time, sheltring themselves under this Command, they turned off their Wives for trivial Offences, and upon very slight Occasions;
But such was the vicious humour of that nation, that in progress of time, sheltering themselves under this Command, they turned off their Wives for trivial Offences, and upon very slight Occasions;
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And therefore the Pharisees, coming to our Saviour about this Question, ask him, Is it lawful for a Man to put away his Wife for every Cause? This was the common Practice,
And Therefore the Pharisees, coming to our Saviour about this Question, ask him, Is it lawful for a Man to put away his Wife for every Cause? This was the Common Practice,
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A Jew was not bound to put away his Wife, by vertue of this Law; but was Connived at, if he did it, and secured against Punishment from the Magistrate.
A Jew was not bound to put away his Wife, by virtue of this Law; but was Connived At, if he did it, and secured against Punishment from the Magistrate.
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a Bill which declared that she was fully discharged from her former Husband. So much I thought fit to observe concerning this Law of Moses. But let's go on, and
a Bill which declared that she was Fully discharged from her former Husband. So much I Thought fit to observe Concerning this Law of Moses. But let's go on, and
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II. Enquire, why our Saviour did forbid and abolish these Divorcements in the Jewish Sense. But I say unto you, that whosoever shall put away his Wife, &c. The Reasons are these following.
II Inquire, why our Saviour did forbid and Abolah these Divorcements in the Jewish Sense. But I say unto you, that whosoever shall put away his Wife, etc. The Reasons Are these following.
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But the Jews ventured to do it for any Cause whatsoever, and of that Cause, themselves would be Judges, and therefore Christ had reason to Abolish that Custom.
But the jews ventured to do it for any Cause whatsoever, and of that Cause, themselves would be Judges, and Therefore christ had reason to Abolah that Custom.
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2. What liberty God gave them by Moses, as to these Divorcements, it was not so much out of any respect to the intrinsick Goodness of the Thing, as to prevent greater Evils.
2. What liberty God gave them by Moses, as to these Divorcements, it was not so much out of any respect to the intrinsic goodness of the Thing, as to prevent greater Evils.
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and that's it, that all wise Lawgivers ordinarily do, to prevent a greater, they connive at a lesser Evil, the Peace and Nature of the Government requiring so much.
and that's it, that all wise Lawgivers ordinarily do, to prevent a greater, they connive At a lesser Evil, the Peace and Nature of the Government requiring so much.
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And accordingly he tells the Pharisees, Matth. xix. 4, 8. Moses for the hardness of your Hearts suffered you to put away your Wives, but from the beginning, it was not so.
And accordingly he tells the Pharisees, Matthew xix. 4, 8. Moses for the hardness of your Hearts suffered you to put away your Wives, but from the beginning, it was not so.
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And this very argument makes Polygamy, or having more Wives than one Sinful, because it contradicts the Primitive Institution, which God indeed relaxed for a certain Time during the Infancy of the Church,
And this very argument makes Polygamy, or having more Wives than one Sinful, Because it contradicts the Primitive Institution, which God indeed relaxed for a certain Time during the Infancy of the Church,
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if one of the Married Parties proves guilty of Adultery ; which leads me to the III. Enquiry, Why Adultery or Fornication is a just Cause of Divorce, and whether this be the sole Cause, that justifies such a Separation.
if one of the Married Parties Proves guilty of Adultery; which leads me to the III. Enquiry, Why Adultery or Fornication is a just Cause of Divorce, and whither this be the sole Cause, that Justifies such a Separation.
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And therefore certainly in the Case of Fornication, it is lawful to put her away, which could not be lawful in that Sense the Jews understood Christ in, i. e.
And Therefore Certainly in the Case of Fornication, it is lawful to put her away, which could not be lawful in that Sense the jews understood christ in, i. e.
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or if she go to Feasts where lewd and wicked Persons meet, or to Stage-plays, and publick Shows, or lies out of the Husbands House at Night against his Will,
or if she go to Feasts where lewd and wicked Persons meet, or to Stageplays, and public Shows, or lies out of the Husbands House At Night against his Will,
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while her Husband is alive, or if she lay violent Hands on her Husband, &c. Though all these are Crimes wich should not be so much as named among Christians ;
while her Husband is alive, or if she lay violent Hands on her Husband, etc. Though all these Are Crimes which should not be so much as nam among Christians;
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yet since Christ hath excepted no Case, but that of Adultery, or Fornication, that Christian walks most safely, that keeps to the Letter of the Text. I grant, there may be other Causes, which may justify a Man and his Wife's living asunder;
yet since christ hath excepted no Case, but that of Adultery, or Fornication, that Christian walks most safely, that keeps to the letter of the Text. I grant, there may be other Causes, which may justify a Man and his Wife's living asunder;
IV. Whether the Woman hath an equal Right, and may Divorce her self from her Husband, in case he is guilty of Adultery, as well as the Husband from her, if she be guilty.
IV. Whither the Woman hath an equal Right, and may Divorce her self from her Husband, in case he is guilty of Adultery, as well as the Husband from her, if she be guilty.
2. If the Bond of Matrimony be dissolved by the Adultery of the Husband, as well as it is by the Adultery of the Wife, the Woman in point of Conscience must be at liberty to Divorce her self from her Husband,
2. If the Bound of Matrimony be dissolved by the Adultery of the Husband, as well as it is by the Adultery of the Wife, the Woman in point of Conscience must be At liberty to Divorce her self from her Husband,
and a Power, Authority, and Jurisdiction over the Wife, yet as to the Obligations to be true and faithful to one another, the Apostle makes them equal, 1 Cor. vii. 4.
and a Power, authority, and Jurisdiction over the Wife, yet as to the Obligations to be true and faithful to one Another, the Apostle makes them equal, 1 Cor. vii. 4.
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To this purpose it is, that Justin Martyr commands a Christian Woman, who having a Husband, that lived in open Adultery, took the Benefit of the Roman Law, and went from him, i. e. divorced her self from him;
To this purpose it is, that Justin Martyr commands a Christian Woman, who having a Husband, that lived in open Adultery, took the Benefit of the Roman Law, and went from him, i. e. divorced her self from him;
Indeed this is very necessary on both sides, that where it is, that one of the Parties is guilty of Adultery, all reasonable Means ought to be tried, to convert the Sinner, him,
Indeed this is very necessary on both sides, that where it is, that one of the Parties is guilty of Adultery, all reasonable Means ought to be tried, to convert the Sinner, him,
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or her, from the Errours of their Ways, before the Separation; the rather because this Separation ought not to be made in Anger and Revenge; but with Prudence and Charity;
or her, from the Errors of their Ways, before the Separation; the rather Because this Separation ought not to be made in Anger and Revenge; but with Prudence and Charity;
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But since God receives the worst of Sinners upon their true Repentance, it's hard to think it should be a Crime in married Persons after such a Breach to forgive one another,
But since God receives the worst of Sinners upon their true Repentance, it's hard to think it should be a Crime in married Persons After such a Breach to forgive one Another,
And if God is reconciled to the vilest Wretches upon their serious Return, and takes them into his Bosom should not we do so after the greatest Provocations,
And if God is reconciled to the Vilest Wretches upon their serious Return, and Takes them into his Bosom should not we do so After the greatest Provocations,
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if true Repentance appears in the Person, that hath committed Folly; we that are to be Followers of God, Eph. v. 1. V. Whether these Divorces may be made by private Authority, without having recourse to our Governours.
if true Repentance appears in the Person, that hath committed Folly; we that Are to be Followers of God, Ephesians v. 1. V. Whither these Divorces may be made by private authority, without having recourse to our Governors.
and if so, this alone was enough to prevent the many Divorces which one may believe, would otherwise have been in that Nation among a People projectae libidinis, as Tacitus calls them, inclined to Wantonness and Lasciviousness.
and if so, this alone was enough to prevent the many Divorces which one may believe, would otherwise have been in that nation among a People projectae libidinis, as Tacitus calls them, inclined to Wantonness and Lasciviousness.
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2. We Christians serving the God of Order, and it being a Rule of our Religion, that all things ought to be done Decently and in Order, it must follow, that such Divorces,
2. We Christians serving the God of Order, and it being a Rule of our Religion, that all things ought to be done Decently and in Order, it must follow, that such Divorces,
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so it's Fit, that they who in the case of Adultery, after that all Attemps of reforming the guilty Party prove ineffectual, separate and are Divorced one from the other;
so it's Fit, that they who in the case of Adultery, After that all Attempts of reforming the guilty Party prove ineffectual, separate and Are Divorced one from the other;
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I say it's fit, it should be done before Persons, Wise, Judicious, and in Power, that they may judge of the Justice of the Divorce, be satisfied in the Reasons of it,
I say it's fit, it should be done before Persons, Wise, Judicious, and in Power, that they may judge of the justice of the Divorce, be satisfied in the Reasons of it,
Whether after such Divorcements the innocent Party, or both Parties may Marry again. Concerning this Question, there have been three Opinions for many Ages.
Whither After such Divorcements the innocent Party, or both Parties may Marry again. Concerning this Question, there have been three Opinions for many Ages.
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It was look'd upon by many Christians as lawful to Marry again after Divorces. In Tertullian 's Time Origin, affirms, it was permitted by some Bishops in his Days.
It was looked upon by many Christians as lawful to Marry again After Divorces. In Tertullian is Time Origin, affirms, it was permitted by Some Bishops in his Days.
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I am sensible, that all those who are of Opinion, that by Adultery the Bond of Matrimony is not dissolved, will be against either Parties Marrying again after such a publick Separation;
I am sensible, that all those who Are of Opinion, that by Adultery the Bound of Matrimony is not dissolved, will be against either Parties Marrying again After such a public Separation;
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and doth not change the notion of Divorce, from what the Jews understood by it, it must necessarily follow, that by it we are to understand such a Divorce,
and does not change the notion of Divorce, from what the jews understood by it, it must necessarily follow, that by it we Are to understand such a Divorce,
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Now a lawful Divorce among the Jews included, or imported liberty to Marry again, as is evident from the Law of Moses, Deut. xxiv. 1, 2. which I explained in the Premises, where it is expressly said, that the Woman sent out of the House of her Husband, with a Writing of Divorcement, may Marry another Man. Nor is it just, the Guiltless should suffer for the Guilty;
Now a lawful Divorce among the jews included, or imported liberty to Marry again, as is evident from the Law of Moses, Deuteronomy xxiv. 1, 2. which I explained in the Premises, where it is expressly said, that the Woman sent out of the House of her Husband, with a Writing of Divorcement, may Marry Another Man. Nor is it just, the Guiltless should suffer for the Guilty;
if the Guilty have been the cause of this Misfortune, why should the Innocent be punished for it? It's true our Saviour suffered, the just for the unjust, and we are to imitate him in the greatest Instances of his Charity;
if the Guilty have been the cause of this Misfortune, why should the Innocent be punished for it? It's true our Saviour suffered, the just for the unjust, and we Are to imitate him in the greatest Instances of his Charity;
yet to make a Sin of that which the Gospel hath made none, and to do Penance for that which the Scripture hath not declared to be against the Will of God, provided there were no other Sins mingled with the Action, seems to be part of that overmuch Righteousness which Solomon finds fault with, Eccles. vii. 16.
yet to make a since of that which the Gospel hath made none, and to do Penance for that which the Scripture hath not declared to be against the Will of God, provided there were no other Sins mingled with the Actium, seems to be part of that overmuch Righteousness which Solomon finds fault with, Eccles. vii. 16.
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2. In the case of Desertion, the Apostle gives the Party deserted, leave to Marry again, 1 Cor. vii. 15. But if the Vnbelieving depart, let him depart;
2. In the case of Desertion, the Apostle gives the Party deserted, leave to Marry again, 1 Cor. vii. 15. But if the Unbelieving depart, let him depart;
Upon this saying of St. Paul, it was, that the Helvetian Divines grounded their Verdict in the case of the Marquis Galeacie Caraccioli, whom they advised to Marry again,
Upon this saying of Saint Paul, it was, that the Helvetian Divines grounded their Verdict in the case of the Marquis Galeacie Caraccioli, whom they advised to Marry again,
And its possible, this Conclusion of the Apostle might give occasion to Constantine to enact a Law, That if a Woman, after her Husband was gone from her, did not hear of him in four years, she might Marry again.
And its possible, this Conclusion of the Apostle might give occasion to Constantine to enact a Law, That if a Woman, After her Husband was gone from her, did not hear of him in four Years, she might Marry again.
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That if a Man or Woman being gone beyond the Seas, and one do not hear from the other in seven Years, it shall be lawful for the Party that hears nothing of the other, to proceed to another Marriage.
That if a Man or Woman being gone beyond the Seas, and one do not hear from the other in seven years, it shall be lawful for the Party that hears nothing of the other, to proceed to Another Marriage.
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but the reason of that is, because our Church fears the dangerous Consequences of such Divorces, in respect of the Collusion that may be betwixt the two Parties, who may be alike weary one of the other;
but the reason of that is, Because our Church fears the dangerous Consequences of such Divorces, in respect of the Collusion that may be betwixt the two Parties, who may be alike weary one of the other;
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so, if a Divorce be obtained, and made, the guilty ought not to marry again, till he shews sufficient Reasons to the same Governors, which may make it necessary;
so, if a Divorce be obtained, and made, the guilty ought not to marry again, till he shows sufficient Reasons to the same Governors, which may make it necessary;
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2 ly. Before Leave or Permission be given him, he ought to be exhorted, and admonished by those, to whom that part belongs, to a deep Humiliation for his scandalous Sin;
2 lie. Before Leave or Permission be given him, he ought to be exhorted, and admonished by those, to whom that part belongs, to a deep Humiliation for his scandalous since;
and that Humiliation, and change of Life, and Exemplary Conversation, ought first to appear, and by long Practice become habitual, before Permission be given;
and that Humiliation, and change of Life, and Exemplary Conversation, ought First to appear, and by long Practice become habitual, before Permission be given;
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3. If after all convenient Ways, and Methods, and Tryals used, he cannot arrive to it, this seems to be the only Case, that may make his Marrying again lawful, according to the general Rule of the Apostle, It's better to Marry than to burn, 1 Cor. vii. 9. VII. How he that puts away his Wife, causes her to commit Adultery.
3. If After all convenient Ways, and Methods, and Trials used, he cannot arrive to it, this seems to be the only Case, that may make his Marrying again lawful, according to the general Rule of the Apostle, It's better to Marry than to burn, 1 Cor. vii. 9. VII. How he that puts away his Wife, Causes her to commit Adultery.
In this Case, if the Woman thus put away, should be prevailed with to Marry another Man, the Husband that put her away, without sufficient Cause, unjustly, is the Cause of her committing Adultery;
In this Case, if the Woman thus put away, should be prevailed with to Marry Another Man, the Husband that put her away, without sufficient Cause, unjustly, is the Cause of her committing Adultery;
and therefore, if through strong and surprizing Temptations, she should consent to Marry another Man, he that dismissed her is, in a great Measure, the Cause of that Evil.
and Therefore, if through strong and surprising Temptations, she should consent to Marry Another Man, he that dismissed her is, in a great Measure, the Cause of that Evil.
and the Adultery, she upon this Dismission proves guilty of, will, a great part of it, be charged upon the head of the Person, that in a humor put her away;
and the Adultery, she upon this Dismission Proves guilty of, will, a great part of it, be charged upon the head of the Person, that in a humour put her away;
though he do not push or thrust him down, yet if he tumbles and breaks his Neck, the Party that placed him there, may justly be said to be the cause of his Fall and Ruin,
though he do not push or thrust him down, yet if he tumbles and breaks his Neck, the Party that placed him there, may justly be said to be the cause of his Fallen and Ruin,
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but if after his Death, or during his Life, her former Husband should be desirous to Marry her again, this, God saith there, is Abomination, and Christ calls it Adultery :
but if After his Death, or during his Life, her former Husband should be desirous to Marry her again, this, God Says there, is Abomination, and christ calls it Adultery:
So that the words of the Text, whosoever shall Marry her that's put away, commits Adultery, do establish and ratifie what God said of old to the Jewish People;
So that the words of the Text, whosoever shall Marry her that's put away, commits Adultery, do establish and ratify what God said of old to the Jewish People;
or voluntary Divorce, cancel the Marriage Bond, and the legal Contract betwixt him and her. That Bond continues firm and indissoluble, notwithstanding that Dismission;
or voluntary Divorce, cancel the Marriage Bound, and the Legal Contract betwixt him and her. That Bound continues firm and indissoluble, notwithstanding that Dismission;
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And under the Gospel, he that Marries her that's put away legally, for Causes the Gospel allows of, cannot be said to commit an Offence, especially if the Rules we mentioned before, be observed.
And under the Gospel, he that Marries her that's put away legally, for Causes the Gospel allows of, cannot be said to commit an Offence, especially if the Rules we mentioned before, be observed.
but establish'd upon the lasting Principles of Duty, and fed by Pious Considerations. And they who think, that no less Authority hath joined them together, than God himself,
but established upon the lasting Principles of Duty, and fed by Pious Considerations. And they who think, that no less authority hath joined them together, than God himself,
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that envies not, that vaunts not it self, that is not puffed up, doth not behave it self unseemly, seeks not her own, is not easily provoked, thinks no Evil, rejoices not in Iniquity,
that envies not, that vaunts not it self, that is not puffed up, does not behave it self unseemly, seeks not her own, is not Easily provoked, thinks no Evil, rejoices not in Iniquity,
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and thus the married State, becomes bitter as Wormwood, which if Love had had the Management of it, might have been sweet as the Morning Rose, fragrant as the Balm of Gilead, refreshing as Evening Showers.
and thus the married State, becomes bitter as Wormwood, which if Love had had the Management of it, might have been sweet as the Morning Rose, fragrant as the Balm of Gilead, refreshing as Evening Showers.
for if one of the Parties be Zealous for the Religion he professes, he will think himself bound in Conscience to draw the Partner of his Bed, into a Partnership of his Religion;
for if one of the Parties be Zealous for the Religion he Professes, he will think himself bound in Conscience to draw the Partner of his Bed, into a Partnership of his Religion;
and if the other will not yield, there arise such Flames of Discord sometimes, that Divorces and Separations, are not only desired, but unjustly Endeavour'd and Practised;
and if the other will not yield, there arise such Flames of Discord sometime, that Divorces and Separations, Are not only desired, but unjustly Endeavoured and Practised;
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Of this we have too many Examples, not only where Protestants have married Papists, but where Protestants have joined themselves to Protestants of different Sentiments;
Of this we have too many Examples, not only where Protestants have married Papists, but where Protestants have joined themselves to Protestants of different Sentiments;
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not that the Differences among Protestants are of any great Consequence, but where Pride, Passion, Ignorance or Prejudice turns disputable Questions into Articles of Faith,
not that the Differences among Protestants Are of any great Consequence, but where Pride, Passion, Ignorance or Prejudice turns disputable Questions into Articles of Faith,
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yet false Persuasion afterward that it is their Duty to convert them, who are so nearly related to them, we see, hath prevailed with them to break all those Engagements.
yet false Persuasion afterwards that it is their Duty to convert them, who Are so nearly related to them, we see, hath prevailed with them to break all those Engagements.
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yet the Thoughts, that one of them worships God in a forbidden Way, will still be an Impediment to this faithful and Conscientious Exhorting one another duly.
yet the Thoughts, that one of them worships God in a forbidden Way, will still be an Impediment to this faithful and Conscientious Exhorting one Another duly.
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yet the Inconveniences are so great that he, who duly Weighs and Ponders them before he enters upon that State, will think himself obliged to arm himself against all such dangerous Mixtures and Conjunctions. III. There is nothing causes these Desires of Divorcements more than unhappy and unfortunate Matches.
yet the Inconveniences Are so great that he, who duly Weighs and Ponders them before he enters upon that State, will think himself obliged to arm himself against all such dangerous Mixtures and Conjunctions. III. There is nothing Causes these Desires of Divorcements more than unhappy and unfortunate Matches.
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And as such Matches are too often the Effects, either of Rashness and Precipitation, or want of enquiring into the Temper and Disposition of the Persons that are to make this near Relation,
And as such Matches Are too often the Effects, either of Rashness and Precipitation, or want of inquiring into the Temper and Disposition of the Persons that Are to make this near Relation,
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so where the married State is embitter'd with many sad Ingredients, to prevent all such Wishes and Desires of Divorcement, these following Considerations,
so where the married State is embittered with many sad Ingredients, to prevent all such Wishes and Desires of Divorcement, these following Considerations,
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yet it doth not, it need not hinder you from attaining Everlasting Salvation. It's true, People may make any State and Condition an Impediment to Eternal Life;
yet it does not, it need not hinder you from attaining Everlasting Salvation. It's true, People may make any State and Condition an Impediment to Eternal Life;
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and if you are in a Capacity of enjoying God for ever, notwithstanding the Evils which befall you, you have Reason still to Praise and Adore the Divine Goodness;
and if you Are in a Capacity of enjoying God for ever, notwithstanding the Evils which befall you, you have Reason still to Praise and Adore the Divine goodness;
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2. Let another Consideration be added to this, that as miserable as your Married Condition is, this happens not, comes not to pass without a very special Providence;
2. Let Another Consideration be added to this, that as miserable as your Married Condition is, this happens not, comes not to pass without a very special Providence;
4. In this Case the Divine Power and Goodness must be adored, to supply you with Grace and Assistance suitable, that you may chearfully bear the Injuries, Indignities,
4. In this Case the Divine Power and goodness must be adored, to supply you with Grace and Assistance suitable, that you may cheerfully bear the Injuries, Indignities,
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5. Another Consideration will be very profitable, that God by such Crosses in a Married State, teaches you Patience at home, that you may be the better able to practise it abroad.
5. another Consideration will be very profitable, that God by such Crosses in a Married State, Teaches you Patience At home, that you may be the better able to practise it abroad.
Thus the Philosopher said of his Angry and Unquiet Yoak-fellow, That he found his Silence, under the Effects of her Rage and unquiet Spirit when he was at home, proved very salutary and beneficial to him,
Thus the Philosopher said of his Angry and Unquiet Yokefellow, That he found his Silence, under the Effects of her Rage and unquiet Spirit when he was At home, proved very salutary and beneficial to him,
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but shalt perform unto the Lord thine Oaths. THE sence of these words, we have Levit. xix. 12. but the Words themselves seem to be a Paraphrase of the ancient Expositions of the Law among the Jews ;
but shalt perform unto the Lord thine Oaths. THE sense of these words, we have Levit. xix. 12. but the Words themselves seem to be a paraphrase of the ancient Expositions of the Law among the jews;
and he that doth not perform unto the Lord his Oaths, or performs not what he hath Sworn and Promised to God and Man, profanes his Name with a witness.
and he that does not perform unto the Lord his Oaths, or performs not what he hath Sworn and Promised to God and Man, profanes his Name with a witness.
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Or possibly, all that is said in the Old Testament against Swearing, was contracted by the Learned Men of old Time into this Axiom or Sentence, Thou shalt not forswear thy self, but, &c. Or, These words are a Comment made by the Ancestors of the Jews, upon the Third Commandment, Thou shalt not take the Name of the Lord thy God in vain.
Or possibly, all that is said in the Old Testament against Swearing, was contracted by the Learned Men of old Time into this Axiom or Sentence, Thou shalt not forswear thy self, but, etc. Or, These words Are a Comment made by the Ancestors of the jews, upon the Third Commandment, Thou shalt not take the Name of the Lord thy God in vain.
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Or, They relate to Numb. xxx. 2. However it be, or whoever were the Authors of this Saying, it must be confess'd, that they spake conformably to the Will of God;
Or, They relate to Numb. xxx. 2. However it be, or whoever were the Authors of this Saying, it must be confessed, that they spoke conformably to the Will of God;
for all this is included in the notion of an Oath, or Swearing; and when the Apostle, Heb. vi. 16. saith, Men verily swear by the greater, meaning God, who is over all, the supream Judge and Law-giver, who is able to save and destroy;
for all this is included in the notion of an Oath, or Swearing; and when the Apostle, Hebrew vi. 16. Says, Men verily swear by the greater, meaning God, who is over all, the supreme Judge and Lawgiver, who is able to save and destroy;
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and this is also the import of that Saying, Deut. vi. 13. where God directs the Israelites, that if there be a necessity for their Swearing, That they should Swear by his Name.
and this is also the import of that Saying, Deuteronomy vi. 13. where God directs the Israelites, that if there be a necessity for their Swearing, That they should Swear by his Name.
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Of the former we have an Instance in the Woman suspected of Adultery, who was to take an Oath, that she was not Guilty, Numb. v. 19. Of the other in Abraham 's Steward, Gen. xxiv. 9. in the chief Men and Princes of Israel, swearing to the Gibeonites to protect them as their Confederates, Josh. ix. 15. and in others.
Of the former we have an Instance in the Woman suspected of Adultery, who was to take an Oath, that she was not Guilty, Numb. v. 19. Of the other in Abraham is Steward, Gen. xxiv. 9. in the chief Men and Princes of Israel, swearing to the Gibeonites to Pact them as their Confederates, Josh. ix. 15. and in Others.
and with Man, for whose Satisfaction and Acquiescence in the matter the Oath is taken, which shews the difference betwixt an Oath and a Vow. In a formal Vow a Man addresses himself directly to God,
and with Man, for whose Satisfaction and Acquiescence in the matter the Oath is taken, which shows the difference betwixt an Oath and a Voelli. In a formal Voelli a Man Addresses himself directly to God,
By my self have I sworn, saith the Lord, Gen. xxii. 16. upon which Passage the Apostle makes this Remark, Heb. vi. 13. When God made Promise to Abraham, because he could swear by no greater, he sware by himself ; and again, Psal. xcv. 11. so I sware in my Wrath, that they should not enter into my rest.
By my self have I sworn, Says the Lord, Gen. xxii. 16. upon which Passage the Apostle makes this Remark, Hebrew vi. 13. When God made Promise to Abraham, Because he could swear by no greater, he sware by himself; and again, Psalm xcv. 11. so I sware in my Wrath, that they should not enter into my rest.
Nor can it be absolutely unlawful, if we consider the end of an Oath, which is a confirmation of the Truth, in things doubtful, where other Proofs and Evidences fail.
Nor can it be absolutely unlawful, if we Consider the end of an Oath, which is a confirmation of the Truth, in things doubtful, where other Proofs and Evidences fail.
to which universal Custom the Apostle alludes, in saying, Heb. vi. 16. For Men verily swear by the greater, and an Oath for Confirmation is to them an end of all strife.
to which universal Custom the Apostle alludes, in saying, Hebrew vi. 16. For Men verily swear by the greater, and an Oath for Confirmation is to them an end of all strife.
If there be occasion to take an Oath, thou shalt not swear by Idols, or by Heathen Deities, but by the Name of thy God, who is Omniscient and Omnipresent, and will not hold him guiltless that takes his Name in vain ;
If there be occasion to take an Oath, thou shalt not swear by Idols, or by Heathen Deities, but by the Name of thy God, who is Omniscient and Omnipresent, and will not hold him guiltless that Takes his Name in vain;
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but we find the Primitive Christians were very cautious how they ventur'd upon an Oath, they not only dreaded those vain and light Oaths so common among the Children of the Devil,
but we find the Primitive Christians were very cautious how they ventured upon an Oath, they not only dreaded those vain and Light Oaths so Common among the Children of the devil,
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but they had a reluctancy to Swearing even on solemn and serious Occasions, thinking a Christian ought to be believ'd upon his bare Word and Affirmation:
but they had a reluctancy to Swearing even on solemn and serious Occasions, thinking a Christian ought to be believed upon his bore Word and Affirmation:
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insomuch, that Clinias the Pythagorean, when he might have escaped the Mulct or Penalty of three Talents, which is about 8000 Pounds Sterling, if he would but have Sworn,
insomuch, that Clinias the Pythagorean, when he might have escaped the Mulct or Penalty of three Talents, which is about 8000 Pounds Sterling, if he would but have Sworn,
though there was no Temptation to a false Oath in the Case, yet would not, and chose rather to submit to the Penalty, than wrong, as he thought, his Conscience.
though there was no Temptation to a false Oath in the Case, yet would not, and chosen rather to submit to the Penalty, than wrong, as he Thought, his Conscience.
yet considering the Corruption that hath overspread the World, the Rules of Justice and Righteousness, and the good of Mankind, make an Oath sometimes absolutely necessary, because Justice and Equity,
yet considering the Corruption that hath overspread the World, the Rules of justice and Righteousness, and the good of Mankind, make an Oath sometime absolutely necessary, Because justice and Equity,
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and since it was lawful, under the Law of Moses, I see no reason why it should not be so under the Gospel, not only because Controversies and doubtful Cases will arise as much now as formerly,
and since it was lawful, under the Law of Moses, I see no reason why it should not be so under the Gospel, not only Because Controversies and doubtful Cases will arise as much now as formerly,
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but by an Oath, which even Men of a loose Life, if they have not thrown off all Religion, will stand in awe of, according to what the Apostle intimates, Heb. vi. 16. 3. In a Thing of great Moment.
but by an Oath, which even Men of a lose Life, if they have not thrown off all Religion, will stand in awe of, according to what the Apostle intimates, Hebrew vi. 16. 3. In a Thing of great Moment.
In Matters trivial, where the gain or loss of either side is inconsiderable, all wise and good Men have ever look'd upon pressing or taking an Oath as unlawful, it being too sacred a thing to be used in Things mean and contemptible.
In Matters trivial, where the gain or loss of either side is inconsiderable, all wise and good Men have ever looked upon pressing or taking an Oath as unlawful, it being too sacred a thing to be used in Things mean and contemptible.
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why the Prophet requires us to Swear in Truth, Jer. iv. 2. The Temporal Inconveniencies that attend the performance of a lawful Oath, do not make the Obligation less;
why the Prophet requires us to Swear in Truth, Jer. iv. 2. The Temporal Inconveniences that attend the performance of a lawful Oath, do not make the Obligation less;
and therefore when David asks, Who shall ascend unto the Hill of the Lord, Psal. xv. 1. he answers, ver. 4. He that swears to his own Hurt, and changes not, i. e.
and Therefore when David asks, Who shall ascend unto the Hill of the Lord, Psalm xv. 1. he answers, ver. 4. He that swears to his own Hurt, and changes not, i. e.
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5. If an Oath be taken, it must be in Things lawful, not forbidden, either by the Law of Nature or by Revelation, i. e. the Reveal'd Will of God in the Scripture;
5. If an Oath be taken, it must be in Things lawful, not forbidden, either by the Law of Nature or by Revelation, i. e. the Revealed Will of God in the Scripture;
because they are not capable of mature Deliberation, while under these Circumstances, and therefore we are injoyn'd and directed to Swear with Judgment, Jer. iv. 2. 8. An Oath taken to Hereticks and Infidels, to Enemies, to Turks, Jews, and Heathens, even to the worst of Men, must inviolably be kept;
Because they Are not capable of mature Deliberation, while under these circumstances, and Therefore we Are enjoined and directed to Swear with Judgement, Jer. iv. 2. 8. an Oath taken to Heretics and Infidels, to Enemies, to Turks, jews, and heathens, even to the worst of Men, must inviolably be kept;
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as we see in the Example of the Oath the Israelites took to the Gibeonites, Josh. ix. 18. I will not charge every Member of the Church of Rome with the contrary Doctrine and Practice, especially as it relates to Hereticks and Infidels ;
as we see in the Exampl of the Oath the Israelites took to the Gibeonites, Josh. ix. 18. I will not charge every Member of the Church of Room with the contrary Doctrine and Practice, especially as it relates to Heretics and Infidels;
but certain it is, that it was both the Doctrine and Practice of the Council of Constance, and the Advice of Martin V. to Alexander, Duke of Lithuania, whom he exhorted to break his Faith and Oath given to the Bohemian Protestants ; and of Urban VI.
but certain it is, that it was both the Doctrine and Practice of the Council of Constance, and the advice of Martin V. to Alexander, Duke of Lithuania, whom he exhorted to break his Faith and Oath given to the Bohemian Protestants; and of Urban VI.
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to Wenceslaus to do the like to Persons, who differ'd from the Church of Rome. If such a Principle were part of Christ 's Religion, it would not only contradict the Law of natural Justice, which Christ came to establish,
to Wenceslaus to do the like to Persons, who differed from the Church of Room. If such a Principle were part of christ is Religion, it would not only contradict the Law of natural justice, which christ Come to establish,
as he in the Case of Transubstantiation. Let my Soul be with the Philosophers. These are some of the principal Rules to be observ'd in taking of an Oath;
as he in the Case of Transubstantiation. Let my Soul be with the Philosophers. These Are Some of the principal Rules to be observed in taking of an Oath;
He attempts at the same time to rob Heaven and Earth, God and Man of their due, which is the performance of his Oath, a performance due to the Creator,
He attempts At the same time to rob Heaven and Earth, God and Man of their endue, which is the performance of his Oath, a performance due to the Creator,
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and Lyes for Truths, and deceives his Neighbour, particularly in that which all Mankind looks upon as Rational, to put the greatest Trust and Confidence in,
and Lies for Truths, and deceives his Neighbour, particularly in that which all Mankind looks upon as Rational, to put the greatest Trust and Confidence in,
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and that he takes notice of them, and remembers them, and yet by his non-performance, acts as if all this were but Fable and Romance. Who can read the Passage of the Soldiers without trembling, who Crown'd our Saviour with Thorns, put a Reed in his Hand, bow'd the Knee before him,
and that he Takes notice of them, and remembers them, and yet by his non-performance, acts as if all this were but Fable and Romance. Who can read the Passage of the Soldiers without trembling, who Crowned our Saviour with Thorns, put a Reed in his Hand, bowed the Knee before him,
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and believing there is one, whose Omnisciencee and revenging Eye deserves no regard at all. It is a Sin Man cannot well attain to, till he hath stupified his Conscience,
and believing there is one, whose Omnisciencee and revenging Eye deserves no regard At all. It is a since Man cannot well attain to, till he hath Stupified his Conscience,
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so that if Death should arrest him immediately upon his Perjury, the Man is miserable as Dives, unhappy as Judas, undone as Corah, Dathan, and Abiram, and must drink the Potion of the Sinners Cup.
so that if Death should arrest him immediately upon his Perjury, the Man is miserable as Dives, unhappy as Judas, undone as Corah, Dathan, and Abiram, and must drink the Potion of the Sinners Cup.
Michael the Greek Emperor's Chamberlain, for this Sin is struck with an Epilepsy. Ludovicus Boso, for his false Oath to Berengarius the younger is depriv'd of his Sight,
Michael the Greek Emperor's Chamberlain, for this since is struck with an Epilepsy. Louis Boso, for his false Oath to Berengarius the younger is deprived of his Sighed,
Polymarchus, so heavy did this Sin lie upon his Conscience, that he fansies he is bit at Night by a Weezel, and then falls into those Terrors, that he lays violent hands upon himself:
Polymarchus, so heavy did this since lie upon his Conscience, that he fancies he is bit At Night by a Weezel, and then falls into those Terrors, that he lays violent hands upon himself:
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Add to all this the Example of those three Men Eusebius speaks of, who being witnesses against a Bishop, Narcissus by Name, wish'd that if they did not swear true, one that Fire might consume him, the second that some Disease and Torment might overtake him;
Add to all this the Exampl of those three Men Eusebius speaks of, who being Witnesses against a Bishop, Narcissus by Name, wished that if they did not swear true, one that Fire might consume him, the second that Some Disease and Torment might overtake him;
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Such a rash Oath was that of David, 1 Sam. xxv. 22. when he swore, that he would not leave so much as a Dog alive that belonged to Nabal, because he return'd a rude, uncivil Answer to his Messengers;
Such a rash Oath was that of David, 1 Sam. xxv. 22. when he swore, that he would not leave so much as a Dog alive that belonged to Nabal, Because he returned a rude, Uncivil Answer to his Messengers;
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because it is to Swear in effect, That they will give Religious Worship to the Creature, commit Idolatry, consent to the depriving of the People of the Cup in the Eucharist, and believe against Scripture, Sense and Reason,
Because it is to Swear in Effect, That they will give Religious Worship to the Creature, commit Idolatry, consent to the depriving of the People of the Cup in the Eucharist, and believe against Scripture, Sense and Reason,
but if we compare one Law with another, we shall find, that the Law of destroying the Nations of Canaan, reach'd those chiefly, who after a solemn proclamation of Peace, refus'd to submit to their Power, Deut. xx. 10, 11, 12, 13, 14, 15, 16. nor were they to make any League or Covenant with them,
but if we compare one Law with Another, we shall find, that the Law of destroying the nations of Canaan, reached those chiefly, who After a solemn proclamation of Peace, refused to submit to their Power, Deuteronomy xx. 10, 11, 12, 13, 14, 15, 16. nor were they to make any League or Covenant with them,
and all Casuists agree in this, that there is no Obligation to Impossibilities, except what is impossible at present, should afterwards, upon alteration of Circumstances become possible:
and all Casuists agree in this, that there is no Obligation to Impossibilities, except what is impossible At present, should afterwards, upon alteration of circumstances become possible:
As if a Beggar, in danger of being kill'd by another Man, should swear, that by such a Day he will pay him an Hundred Pounds, knowing himself not to be worth an hundred Shillings.
As if a Beggar, in danger of being killed by Another Man, should swear, that by such a Day he will pay him an Hundred Pounds, knowing himself not to be worth an hundred Shillings.
yet with this Proviso still ▪ that if the Father or Husband hearing of the Oath say nothing to it, Silence implying consent, it shall stand in its full Obligation;
yet with this Proviso still ▪ that if the Father or Husband hearing of the Oath say nothing to it, Silence implying consent, it shall stand in its full Obligation;
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4. When Men Swear, the posture of Affairs, and the circumstances of the Person to whom they swear may be very different from what they may be afterward;
4. When Men Swear, the posture of Affairs, and the Circumstances of the Person to whom they swear may be very different from what they may be afterwards;
because when he made the Oath, he consider'd him as an obedient towardly Child. In which material Circumstance there being a Failure, the Obligation ceases.
Because when he made the Oath, he considered him as an obedient towardly Child. In which material Circumstance there being a Failure, the Obligation ceases.
or Chest by such a Day, if before that time he should be struck with an Apoplexy, or be overtaken by a Fever, the Oath in this case cannot be said to be broken,
or Chest by such a Day, if before that time he should be struck with an Apoplexy, or be overtaken by a Fever, the Oath in this case cannot be said to be broken,
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6. Where an Oath is founded in a certain priviledge or prerogative, there, if that privilege doth actually cease, the obligation of the Oath taken to that Person considered under that Notion, doth actually cease to oblige,
6. Where an Oath is founded in a certain privilege or prerogative, there, if that privilege does actually cease, the obligation of the Oath taken to that Person considered under that Notion, does actually cease to oblige,
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an Oath indeed obliges, and can super-induce a new Obligation, where there was none before, but cannot destroy that which it finds, or was in being before.
an Oath indeed obliges, and can superinduce a new Obligation, where there was none before, but cannot destroy that which it finds, or was in being before.
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And therefore an Oath taken to a Person, though in a very high Station, that clashes with the antecedent Obligation we, have to the community or publick good,
And Therefore an Oath taken to a Person, though in a very high Station, that clashes with the antecedent Obligation we, have to the community or public good,
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if we resolve to stay under the power of the Conquerour, who by that Conquest gets a Right to the duty of the Oath taken to him, who was before in power.
if we resolve to stay under the power of the Conqueror, who by that Conquest gets a Right to the duty of the Oath taken to him, who was before in power.
The ancient Phoenicians in taking an Oath, would hold a Lamb in one hand, and a stone in another ready to strike the Lamb, to intimate their wishes, that God might strike them dead,
The ancient Phoenicians in taking an Oath, would hold a Lamb in one hand, and a stone in Another ready to strike the Lamb, to intimate their wishes, that God might strike them dead,
Some Nations would light Torches, and hold them in their Hands while they took an Oath, wishing that in case of Perjury, they might be consumed with Fire;
some nations would Light Torches, and hold them in their Hands while they took an Oath, wishing that in case of Perjury, they might be consumed with Fire;
in the Administring and taking an Oath slew a Calf, and cut it asunder, and the Person that sware walk'd through the dissected parts, to convince the Spectators, that he wished, God would cut him asunder, if he broke the Covenant.
in the Administering and taking an Oath slew a Calf, and Cut it asunder, and the Person that sware walked through the dissected parts, to convince the Spectators, that he wished, God would Cut him asunder, if he broke the Covenant.
and the import of that is, a tacit imprecation or wish, that if we swear falsely, the Curses Temporal and Eternal contained in that Book, may light upon us, which if it were considered well, it would make some Men more fearful of swearing so often, as they do;
and the import of that is, a tacit imprecation or wish, that if we swear falsely, the Curses Temporal and Eternal contained in that Book, may Light upon us, which if it were considered well, it would make Some Men more fearful of swearing so often, as they do;
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yet it were to be wished, that what is intended by the Words, and by the Ceremony used, were more fully and more largely expressed, to make the ruder sort of People especially, more sensible of that Act of Religion, they perform in taking of an Oath;
yet it were to be wished, that what is intended by the Words, and by the Ceremony used, were more Fully and more largely expressed, to make the Ruder sort of People especially, more sensible of that Act of Religion, they perform in taking of an Oath;
and the Words more Dreadful, as in some Northern Nations with lifting up three Fingers with respect to the Holy Trinity, they solemnly Renounce all their share in the Happiness of another World in case of Perjury.
and the Words more Dreadful, as in Some Northern nations with lifting up three Fingers with respect to the Holy Trinity, they solemnly Renounce all their share in the Happiness of Another World in case of Perjury.
for an Oath being taken to God, as well as to satisfie Man, how can Man, poor Dust and Ashes, give away Gods Right, to whom a Man obliges himself in an Oath? An Oath is matter of natural Right,
for an Oath being taken to God, as well as to satisfy Man, how can Man, poor Dust and Ashes, give away God's Right, to whom a Man obliges himself in an Oath? an Oath is matter of natural Right,
and therefore cannot be dispensed with at Humane Tribunals, and if such Dispensations were admitted, there could be no Security of the thing promised by Oath;
and Therefore cannot be dispensed with At Humane Tribunals, and if such Dispensations were admitted, there could be no Security of the thing promised by Oath;
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The Bishops or Popes of Rome, who for several Ages have attributed to themselves power to absolve Subjects of their Oaths of Allegiance to their Princes, have in doing so, invaded God's Right and Prerogative,
The Bishops or Popes of Room, who for several Ages have attributed to themselves power to absolve Subject's of their Oaths of Allegiance to their Princes, have in doing so, invaded God's Right and Prerogative,
Some to avoid the Sin of Blasphemy, upon which their Opinion borders, tell us, that the Pope only declares, that the Oath in such Cases doth not oblige,
some to avoid the since of Blasphemy, upon which their Opinion borders, tell us, that the Pope only declares, that the Oath in such Cases does not oblige,
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But they that know what the Popes have done in these Cases, especially here in England, with respect to our Kings and Queens, must needs conclude they intend something more by this Absolving, than a bare Declaration;
But they that know what the Popes have done in these Cases, especially Here in England, with respect to our Kings and Queen's, must needs conclude they intend something more by this Absolving, than a bore Declaration;
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but set aside these extraordinary Occurrences, which alter the Obligation, to think that any Man can absolve from the Obligation of an Oath of Allegiance, is to suppose a visible God here on Earth, which Title,
but Set aside these extraordinary Occurrences, which altar the Obligation, to think that any Man can absolve from the Obligation of an Oath of Allegiance, is to suppose a visible God Here on Earth, which Title,
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how a Sin so unreasonable, so unprofitable, and so horrid withal, should yet be so much espoused by Men and Christians, and become so very familiar, that Men play with Oaths as Boys do with Cherry-stones or Marbles.
how a since so unreasonable, so unprofitable, and so horrid withal, should yet be so much espoused by Men and Christians, and become so very familiar, that Men play with Oaths as Boys do with Cherry-stones or Marbles.
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or whether it be meerly Custom, and a Sin, they play with for Companies sake, as they will drink a Glass more than ordinary to satisfie the Importunities of Friends.
or whither it be merely Custom, and a since, they play with for Companies sake, as they will drink a Glass more than ordinary to satisfy the Importunities of Friends.
but this hath been, and is still kept up, to the Grief of all Men, who are concern'd for the Affliction of Joseph. This shews what a mighty Power the Devil hath yet among the Children of Men,
but this hath been, and is still kept up, to the Grief of all Men, who Are concerned for the Affliction of Joseph. This shows what a mighty Power the devil hath yet among the Children of Men,
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The Guilt would stare into their Faces, and fright them like a Ghost or Spectre, its shape is so monstrous, were it not that the God of this World blinds their Eyes,
The Gilded would stare into their Faces, and fright them like a Ghost or Spectre, its shape is so monstrous, were it not that the God of this World blinds their Eyes,
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There cannot be the least Dram of Grace, where this Custom prevails, nothing of the Spirit of God, no sense of God, no Regeneration, no Conversion, no Repentance, no Change of Life can be supposed in such a Man. Here Darkness hath its Empire, and Egyptian Night dwells here.
There cannot be the least Dram of Grace, where this Custom prevails, nothing of the Spirit of God, no sense of God, no Regeneration, no Conversion, no Repentance, no Change of Life can be supposed in such a Man. Here Darkness hath its Empire, and Egyptian Night dwells Here.
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if you, who are guilty of this Crime were resolute and shew'd your selves Men and Christians, and would but do that in Religion, which you do in your ordinary Apprenticeships.
if you, who Are guilty of this Crime were resolute and showed your selves Men and Christians, and would but do that in Religion, which you do in your ordinary Apprenticeships.
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Do but resolve to forbear a Meals-Meat or two, do but tye your selves to give a Shilling or Half a Crown to the Poor every time an Oath slips from you;
Do but resolve to forbear a Meat or two, do but tie your selves to give a Shilling or Half a Crown to the Poor every time an Oath slips from you;
But if you will do nothing toward the abolishing of this Instance, or fancy it will leave you of its own accord, you refuse to be healed, and your Damnation is just.
But if you will do nothing towards the abolishing of this Instance, or fancy it will leave you of its own accord, you refuse to be healed, and your Damnation is just.
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when God will swear in his wrath, if he hath not done it already, that ye shall not enter into his rest. III. A Sacrament is as much as an Oath, and we have two standing Sacraments in the Church, Baptism and the Lord's-Supper, in which we take a Military Oath to our General, to our God, to our Saviour, to fight his Battels, to War against Sin, to wrestle with Temptations, to subdue the disorderly Motions of the Flesh, to stop our Ears against the blandishments of the World.
when God will swear in his wrath, if he hath not done it already, that you shall not enter into his rest. III. A Sacrament is as much as an Oath, and we have two standing Sacraments in the Church, Baptism and the Lord's-Supper, in which we take a Military Oath to our General, to our God, to our Saviour, to fight his Battles, to War against since, to wrestle with Temptations, to subdue the disorderly Motions of the Flesh, to stop our Ears against the blandishments of the World.
and Christ your King, and the Holy Spirit your Guide, that you will resolutely depart from Iniquity, that Sin shall not reign in you, that Corruption shall no longer have dominion over you, that you will serve him who gave his Son to die for you, that you will conscientiously obey him, who laid down his Life for you,
and christ your King, and the Holy Spirit your Guide, that you will resolutely depart from Iniquity, that since shall not Reign in you, that Corruption shall no longer have dominion over you, that you will serve him who gave his Son to die for you, that you will conscientiously obey him, who laid down his Life for you,
and that you will submit to the blessed Breathings and Motions of the Holy Ghost ; and that as you are bought with an inestimable Price, and are not your own,
and that you will submit to the blessed Breathings and Motions of the Holy Ghost; and that as you Are bought with an inestimable Price, and Are not your own,
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Are these Oaths observed? Are these Engagements kept? Are these solemn Promises fulfilled? Do you make Conscience of the Stipulation? If you do not, do you think God sits like an idle Spectator of your Perjuries? What can keep you in awe if Oaths cannot? How desperate must your Condition be,
are these Oaths observed? are these Engagements kept? are these solemn Promises fulfilled? Do you make Conscience of the Stipulation? If you do not, do you think God sits like an idle Spectator of your Perjuries? What can keep you in awe if Oaths cannot? How desperate must your Condition be,
and judges of your Treachery? How can God trust you again, if you make a shift to break through these Fences, which one would have thought had been Security enough against the wildest Beasts in Nature.
and judges of your Treachery? How can God trust you again, if you make a shift to break through these Fences, which one would have Thought had been Security enough against the Wildest Beasts in Nature.
The Oath of God is upon thee, O Christian, thou hast Sworn, and promised to perform that Oath in the Holy Sacrament of the Eucharist, thy Lips have said,
The Oath of God is upon thee, Oh Christian, thou hast Sworn, and promised to perform that Oath in the Holy Sacrament of the Eucharist, thy Lips have said,
or thy Heart hath resolved, to keep his Righteous Judgments, not to be sloathful in the business of Religion, but fervent in Spirit, rejoicing in Hope, patient in Tribulation, continuing Instant in Prayer, distributing to the necessity of Saints, given to Hospitality, to bless them that curse you, to pray for them that despitefully use you,
or thy Heart hath resolved, to keep his Righteous Judgments, not to be slothful in the business of Religion, but fervent in Spirit, rejoicing in Hope, patient in Tribulation, Continuing Instant in Prayer, distributing to the necessity of Saints, given to Hospitality, to bless them that curse you, to pray for them that despitefully use you,
If one Man sin against another, the Judge will Judge him, but if a Man sin against the Lord, who shall entreat for him? said Old Eli, 1 Sam. ii. 28.
If one Man since against Another, the Judge will Judge him, but if a Man since against the Lord, who shall entreat for him? said Old Eli, 1 Sam. ii. 28.
In breaking your Sacramental Oaths, you sin directly against the Lord, you profane the Sacrament, fling the Holy Bread and Wine as it were upon a Dunghil,
In breaking your Sacramental Oaths, you sin directly against the Lord, you profane the Sacrament, fling the Holy Bred and Wine as it were upon a Dunghill,
yet sincere Obedience may be accepted? Men that despise the Oath of God, come not within the compass of those powerful Intercessions, till a deep Remorse doth change them.
yet sincere obedience may be accepted? Men that despise the Oath of God, come not within the compass of those powerful Intercessions, till a deep Remorse does change them.
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I would stand upon Mount Gerizim, and dismiss you with a Blessing, but the Anger of God against Perjury being so very great, to fright you from the very Appearances of it,
I would stand upon Mount Gerizim, and dismiss you with a Blessing, but the Anger of God against Perjury being so very great, to fright you from the very Appearances of it,
and to oblige you to perform unto the Lord your Oaths, I must step over to Mount Ebal, and conclude with that Commination denounced against Zedekiah, Ezek. xvii. 18, 19. Seeing he hath despised the Oath by breaking the Covenant, (when loe be had given his Hand) and hath done all these things, he shall not escape.
and to oblige you to perform unto the Lord your Oaths, I must step over to Mount Ebal, and conclude with that Commination denounced against Zedekiah, Ezekiel xvii. 18, 19. Seeing he hath despised the Oath by breaking the Covenant, (when lo be had given his Hand) and hath done all these things, he shall not escape.
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SO strangely doth corrupt Nature lean toward things forbidden, that if by God, or by the Stings of Conscience driven from a strong Hold of a certain Sin, it will then sculk and hide it self in Holes,
SO strangely does corrupt Nature lean towards things forbidden, that if by God, or by the Stings of Conscience driven from a strong Hold of a certain since, it will then skulk and hide it self in Holes,
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He is content, such a dreadful Sin he hath been guilty of should go, but so fond is he of the Garment spotted by the Flesh, that he will lay hold on the Skirts,
He is content, such a dreadful since he hath been guilty of should go, but so found is he of the Garment spotted by the Flesh, that he will lay hold on the Skirts,
They were sensible that Swearing in their common Discourses directly by the living God NONLATINALPHABET, which Martial corruptly expresses by Anchialum :
They were sensible that Swearing in their Common Discourses directly by the living God, which Martial corruptly Expresses by Anchialum:
I say, being sensible, that Swearing in their ordinary Communications by the living God, carryed something of Horrour with it, was dreadful and hainous,
I say, being sensible, that Swearing in their ordinary Communications by the living God, carried something of Horror with it, was dreadful and heinous,
and therefore they Sware by Heaven, by the Earth, by Jerusalem, and by their Heads, and other things of this Nature, a Custom, which Christ doth here peremptorily declare against, shewing, that whatever Palliations, Excuses,
and Therefore they Sware by Heaven, by the Earth, by Jerusalem, and by their Heads, and other things of this Nature, a Custom, which christ does Here peremptorily declare against, showing, that whatever Palliations, Excuses,
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and by the Sins, he intends to reprove. When Christ, John x. 8. tells us, All that came before me were Thieves and Robbers, it's evident, this general Expression must be restrained to those, who gave out, that they were the Messiah, else St. John the Baptist, and all the Prophets of old must be comprehended under the Notion of Thieves and Robbers. So when St. Paul saith, All things are lawful for me, 1 Cor. vi. 12.
and by the Sins, he intends to reprove. When christ, John x. 8. tells us, All that Come before me were Thieves and Robbers, it's evident, this general Expression must be restrained to those, who gave out, that they were the Messiah, Else Saint John the Baptist, and all the prophets of old must be comprehended under the Notion of Thieves and Robbers. So when Saint Paul Says, All things Are lawful for me, 1 Cor. vi. 12.
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must be understood of things indifferent, else it might be interpreted of his becoming an Idolater to please Idolaters, and so here, Swear not at all, must necessarily be Restrain'd to the Sins Christ intended to reprove, which were the lesser Oaths,
must be understood of things indifferent, Else it might be interpreted of his becoming an Idolater to please Idolaters, and so Here, Swear not At all, must necessarily be Restrained to the Sins christ intended to reprove, which were the lesser Oaths,
so that Christ denies not, but that upon extraordinary occasions, before Superiours, and at their Command, in a serious and weighty Matter, a Difference may be ended,
so that christ Denies not, but that upon extraordinary occasions, before Superiors, and At their Command, in a serious and weighty Matter, a Difference may be ended,
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2. The Oaths Christ chiefly alludes to, and doth so strictly forbid, were the Oaths, which most of the Jews had used themselves to in their Discourses, Dealings,
2. The Oaths christ chiefly alludes to, and does so strictly forbid, were the Oaths, which most of the jews had used themselves to in their Discourses, Dealings,
And there are two things that Christ reproves here. 1. Their using any thing like an Oath in their ordinary Communications. 2. The particular Oaths by any Creature, such as Heaven, and Earth, and Jerusalem, &c. That in this Prohibition Christ did not mean taking an Oath in a judicial Court,
And there Are two things that christ reproves Here. 1. Their using any thing like an Oath in their ordinary Communications. 2. The particular Oaths by any Creature, such as Heaven, and Earth, and Jerusalem, etc. That in this Prohibition christ did not mean taking an Oath in a judicial Court,
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when the nature of the Thing, and Superiors require it, is evident, from hence, because such Oaths, by Heaven, or Earth, or Jerusalem, &c. were never used among the Jews, upon those publick Occasions,
when the nature of the Thing, and Superiors require it, is evident, from hence, Because such Oaths, by Heaven, or Earth, or Jerusalem, etc. were never used among the jews, upon those public Occasions,
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when they Sware by Heaven and Earth, and Jerusalem, &c. were impertinent and frivolous, for in Swearing by the Creatures, they did in effect Swear by the Maker of them,
when they Sware by Heaven and Earth, and Jerusalem, etc. were impertinent and frivolous, for in Swearing by the Creatures, they did in Effect Swear by the Maker of them,
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when by Jerusalem, it was as bad as Swearing by the Great King, God blessed for evermore, who had taken that City into his peculiar Care and Protection;
when by Jerusalem, it was as bad as Swearing by the Great King, God blessed for evermore, who had taken that city into his peculiar Care and Protection;
and when by their Heads, it was less than Swearing by that God, whose Power and Goodness appeared in the smallest things about them, such as the hairs of their Heads, which they had so little command of, that they could not in the Root of it, turn a white one black, or a black one white.
and when by their Heads, it was less than Swearing by that God, whose Power and goodness appeared in the Smallest things about them, such as the hairs of their Heads, which they had so little command of, that they could not in the Root of it, turn a white one black, or a black one white.
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This is an Eternal Rule, and whatever Trivial things may be brought, or put into an Oath, that doth not alter the Nature of it, which hath still Relation to God, who is the Creator of all the lesser Things Men Swear by,
This is an Eternal Rule, and whatever Trivial things may be brought, or put into an Oath, that does not altar the Nature of it, which hath still Relation to God, who is the Creator of all the lesser Things Men Swear by,
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if they did but alter the Name of God in their common Oaths, and changed it into that of a Creature, either Heaven or Earth, or Jerusalem, or their Heads, yet that did not excuse them from the guilt of a false or profane Oath;
if they did but altar the Name of God in their Common Oaths, and changed it into that of a Creature, either Heaven or Earth, or Jerusalem, or their Heads, yet that did not excuse them from the guilt of a false or profane Oath;
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such are the Oaths we find used among the Papists, by St. Mary, or by St. Paul, or by St. Peter, or by St. James, and of this Nature are the wicked Oaths of Men among our selves,
such Are the Oaths we find used among the Papists, by Saint Marry, or by Saint Paul, or by Saint Peter, or by Saint James, and of this Nature Are the wicked Oaths of Men among our selves,
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whether he shall pardon it, Jerem. v. 7. How shall I pardon thee for this, thy Children have forsaken me, and Sworn NONLATINALPHABET by that which is not God ;
whither he shall pardon it, Jeremiah v. 7. How shall I pardon thee for this, thy Children have forsaken me, and Sworn by that which is not God;
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and due to God, such as knowing the Heart, being a Discerner of Secrets, and an Avenger of Falshood. This being in the intention of an Oath ascribed to that being, by whom the Oath is taken, all these are in effect attributed to the Creature, by which Men Swear,
and due to God, such as knowing the Heart, being a Discerner of Secrets, and an Avenger of Falsehood. This being in the intention of an Oath ascribed to that being, by whom the Oath is taken, all these Are in Effect attributed to the Creature, by which Men Swear,
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and is not this a Sin black, and to be abhorr'd by all that have any sense of another Life? For an Oath relates to God, whatever the thing be, that's named in it;
and is not this a since black, and to be abhorred by all that have any sense of Another Life? For an Oath relates to God, whatever the thing be, that's nam in it;
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or becomes a modest Person, though you are not Drunk, and be notoriously guilty of Luxury by a constant indulging your Fancy, Appetite and Love to the World, to the tickling and satisfaction of the Flesh,
or becomes a modest Person, though you Are not Drunk, and be notoriously guilty of Luxury by a constant indulging your Fancy, Appetite and Love to the World, to the tickling and satisfaction of the Flesh,
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It was want of thinking, that made the Men against whom my Text is level'd, fansie there was no harm in their Swearing by Heaven and Earth, or by Jerusalem, &c. whereas a little serious pondering of the thing, would have made them know, that all the while they Swore by,
It was want of thinking, that made the Men against whom my Text is leveled, fancy there was no harm in their Swearing by Heaven and Earth, or by Jerusalem, etc. whereas a little serious pondering of the thing, would have made them know, that all the while they Swore by,
There are abundance of Sins swallow'd without chewing, which were they laid open in their Native Colours, would appear big enough to choak the Conscience,
There Are abundance of Sins swallowed without chewing, which were they laid open in their Native Colours, would appear big enough to choke the Conscience,
and be found Morsels, which have Death, and Eternal Misery in them, more dangerous than the wild Herbs in the Pot, in the time of Elisha. Going to Stage-plays,
and be found Morsels, which have Death, and Eternal Misery in them, more dangerous than the wild Herbs in the Pot, in the time of Elisha. Going to Stageplays,
but if it be considered, that it is making our selves partakers of other Mens Sins, that by our presence we encourage an unlawful calling, that by going we expose our selves to very dangerous Temptations, which in stead of running into, we should flee,
but if it be considered, that it is making our selves partakers of other Men's Sins, that by our presence we encourage an unlawful calling, that by going we expose our selves to very dangerous Temptations, which in stead of running into, we should flee,
and give scandal to weaker Christians, that these Theatrical shews are inconsistent with the very design of Christianity, which commands us not to conform to the World, and requires, that filthiness, and foolish talking, and jesting, should not be so much as named among us, Eph. v. 3, 4. and bids us to be grave and modest and serious,
and give scandal to Weaker Christians, that these Theatrical shows Are inconsistent with the very Design of Christianity, which commands us not to conform to the World, and requires, that filthiness, and foolish talking, and jesting, should not be so much as nam among us, Ephesians v. 3, 4. and bids us to be grave and modest and serious,
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Neglect of daily Self-examination in the Eye of the World, is an inconsiderable fault, but if it were considered, that by this Neglect, our Sins and Defects remain unknown to us, our Vertues thrive not, our Graces grow not,
Neglect of daily Self-examination in the Eye of the World, is an inconsiderable fault, but if it were considered, that by this Neglect, our Sins and Defects remain unknown to us, our Virtues thrive not, our Graces grow not,
I Instance only in these particulars, but I would advise you to carry on the Notion to other particular Sins and Neglects, you find your selves prone to,
I Instance only in these particulars, but I would Advice you to carry on the Notion to other particular Sins and Neglects, you find your selves prove to,
and Desires, that you may get just Apprehensions of your Faults, and become more conformable to the Canons of Repentance, and the Rule of Righteousness. III. We see here since Heaven is said to be the Throne of God, with what Reverence we ought to look up to Heaven, where God is seated as it were in his Chair of State:
and Desires, that you may get just Apprehensions of your Faults, and become more conformable to the Canonas of Repentance, and the Rule of Righteousness. III. We see Here since Heaven is said to be the Throne of God, with what reverence we ought to look up to Heaven, where God is seated as it were in his Chair of State:
If there were no other Promise made us, but that of bare seeing it, it were enough to oblige Curiosity to do all that's possible to come to the sight of it:
If there were no other Promise made us, but that of bore seeing it, it were enough to oblige Curiosity to do all that's possible to come to the sighed of it:
for having ask'd the Question, Lord, who shall ascend the Hill of the Lord, or, Who shall dwell in his Holy Place, he answers, He that walks uprightly, and works Righteousness,
for having asked the Question, Lord, who shall ascend the Hill of the Lord, or, Who shall dwell in his Holy Place, he answers, He that walks uprightly, and works Righteousness,
He is so, greater than Herod, whose Grandure the Jews at that time admir'd, greater than the Roman Emperors, whose Magnificence was cryed up in those Days by all the World, greater than Sennacharib, than Ahasuerus, than Nebuchadnezzar, than Darius, and all the mighty Names which have filled the World with their Splendor:
He is so, greater than Herod, whose Grandeur the jews At that time admired, greater than the Roman Emperor's, whose Magnificence was cried up in those Days by all the World, greater than Sennacherib, than Ahasuerus, than Nebuchadnezzar, than Darius, and all the mighty Names which have filled the World with their Splendour:
when we come to pray to him, or to praise, him with the deepest Humility? and as St. Bernard speaks, Conceive our selves to be entring into the Court where the King of Kings sits on a bright and shining Throne, surrounded with an Host of glorious Angels,
when we come to pray to him, or to praise, him with the Deepest Humility? and as Saint Bernard speaks, Conceive our selves to be entering into the Court where the King of Kings sits on a bright and shining Throne, surrounded with an Host of glorious Angels,
for I am a great King, saith the Lord of Hosts, and my name is dreadful among the Heathen, Mal. i. 14. VI. See here, what poor, weak, and infirm Creatures we are, since we are not able to make one Hair of our Heads white or black.
for I am a great King, Says the Lord of Hosts, and my name is dreadful among the Heathen, Malachi i. 14. VI. See Here, what poor, weak, and infirm Creatures we Are, since we Are not able to make one Hair of our Heads white or black.
how shall we be able to do the greatest thing, i. e. become wise to Salvation? So true is that Saying of the Apostle, We are not sufficient of our selves to think any thing that's good,
how shall we be able to do the greatest thing, i. e. become wise to Salvation? So true is that Saying of the Apostle, We Are not sufficient of our selves to think any thing that's good,
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as of our selves, but our sufficiency is of God, 2 Cor. iii. 5. In natural, common, temporal, and ordinary Concerns, his help is absolutely necessary, for Except the Lord build the House, they labour in vain that build it, Ps. cxxvii. 1, 2. How much more must this hold in Spiritual? And therefore, Christian, since the Eyes of all do wait upon that God, that gives them their Meat in due Season;
as of our selves, but our sufficiency is of God, 2 Cor. iii. 5. In natural, Common, temporal, and ordinary Concerns, his help is absolutely necessary, for Except the Lord built the House, they labour in vain that built it, Ps. cxxvii. 1, 2. How much more must this hold in Spiritual? And Therefore, Christian, since the Eyes of all do wait upon that God, that gives them their Meat in due Season;
When I am weak, then am I strong, saith St. Paul, 2 Cor. xii. 10. i. e. when I am most sensible of my weakness, God follows and blesses me with greater Strength.
When I am weak, then am I strong, Says Saint Paul, 2 Cor. xii. 10. i. e. when I am most sensible of my weakness, God follows and Blesses me with greater Strength.
and God hath chosen the weak things of the World to confound the things, which are mighty, &c. 1 Cor. i. 26, 27, 28. Hence arises the Glory of God's Grace,
and God hath chosen the weak things of the World to confound the things, which Are mighty, etc. 1 Cor. i. 26, 27, 28. Hence arises the Glory of God's Grace,
unto all pleasing, being fruitful in every good work, and encreasing in the knowledge of God, strengthen'd with all Might, according to his glorious Power,
unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God, strengthened with all Might, according to his glorious Power,
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he passes by that Objection, as frivolous, and childish, and silly, and not worth taking notice of, supposing, that he who hath learned an evil Custom,
he passes by that Objection, as frivolous, and childish, and silly, and not worth taking notice of, supposing, that he who hath learned an evil Custom,
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Taking no notice, I say, of this common Objection, he peremptorily declares, what he expects of his Followers, with respect to their Discourses, Speeches, Answers,
Taking no notice, I say, of this Common Objection, he peremptorily declares, what he expects of his Followers, with respect to their Discourses, Speeches, Answers,
and Communications, and Colloquies with their fellow Christians; But let your Communication be yea, yea, and nay, nay, for whatsoever is more than these, comes of evil.
and Communications, and Colloquies with their fellow Christians; But let your Communication be yea, yea, and nay, nay, for whatsoever is more than these, comes of evil.
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1. Constancy, as it is opposed to Saying and Unsaying, in which sense we find the Expression used by St. Paul, 2 Cor. i. 17. When I therefore was thus minded, did I use lightness;
1. Constancy, as it is opposed to Saying and Unsaying, in which sense we find the Expression used by Saint Paul, 2 Cor. i. 17. When I Therefore was thus minded, did I use lightness;
2. Veracity, as it is opposed to Falshood and Lying, and in this place also, we find the Apostle uses this Phrase, 2 Cor. i. 20. For all the Promises of God are yea, and in him Amen unto the Glory of God by us, i. e.
2. Veracity, as it is opposed to Falsehood and Lying, and in this place also, we find the Apostle uses this Phrase, 2 Cor. i. 20. For all the Promises of God Are yea, and in him Amen unto the Glory of God by us, i. e.
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They are firm, immovable, not so much as a shadow of Falshood mingles with them; and Heaven and Earth shall sooner sink, and be dissolv'd, than these Promises shall fail.
They Are firm, immovable, not so much as a shadow of Falsehood mingles with them; and Heaven and Earth shall sooner sink, and be dissolved, than these Promises shall fail.
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in all Discourses, and Speeches, and Promises of this Nature, not only great Veracity, but bare Affirmations and Negations are the Things which become us,
in all Discourses, and Speeches, and Promises of this Nature, not only great Veracity, but bore Affirmations and Negations Are the Things which become us,
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as we are Christians, and profess our selves Followers of the best of Masters. So that, when it is said here, Let your Communication be yea, yea, and nay, nay ;
as we Are Christians, and profess our selves Followers of the best of Masters. So that, when it is said Here, Let your Communication be yea, yea, and nay, nay;
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That's contrary to Christ 's Practice, and the Apostles Example, which are the best Comment on the Text. No doubt we may Discourse with our Neighbours as long as we think fit,
That's contrary to christ is Practice, and the Apostles Exampl, which Are the best Comment on the Text. No doubt we may Discourse with our Neighbours as long as we think fit,
and keep within the compass of plain Affirmations and Negations, and take care, that our Discourses, what length soever we think fit to allow them, be conformable to that Rule, without mingling any thing of an Oath, or vehement Asseveration with it.
and keep within the compass of plain Affirmations and Negations, and take care, that our Discourses, what length soever we think fit to allow them, be conformable to that Rule, without mingling any thing of an Oath, or vehement Asseveration with it.
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and to do our Duty without Subtil Evasions, and Distinctions, and cunning Devices to excuse our selves, from what is incumbent upon us, and without Pomp and Ostentation.
and to do our Duty without Subtle Evasions, and Distinctions, and cunning Devices to excuse our selves, from what is incumbent upon us, and without Pomp and Ostentation.
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Now it's evident, that an Universal Simplicity is required of us, 2 Cor. i. 12. where it is made the Foundation of our Peace and Joy, and Matth. x. 16. particularly a Simplicity in our Dresses, 1 Pet. iii. 1. A simplicity in our way of living, 1 Tim. vi. 8. A simplicity in our Dyet, Philip. iii. 19. A simplicity in our Designs and Intentions, Matth. vi. 22. and if it must be Universal, it must be in our Speeches, Answers, and Promises too.
Now it's evident, that an Universal Simplicity is required of us, 2 Cor. i. 12. where it is made the Foundation of our Peace and Joy, and Matthew x. 16. particularly a Simplicity in our Dresses, 1 Pet. iii. 1. A simplicity in our Way of living, 1 Tim. vi. 8. A simplicity in our Diet, Philip. iii. 19. A simplicity in our Designs and Intentions, Matthew vi. 22. and if it must be Universal, it must be in our Speeches, Answers, and Promises too.
nay, the Tongue being the chief Member of our Bodies, the best Member we have, as the Old Translation of the Psalms renders the Word NONLATINALPHABET Ps. cviii. 1.
nay, the Tongue being the chief Member of our Bodies, the best Member we have, as the Old translation of the Psalms renders the Word Ps. cviii. 1.
2. If our Speech must be always with grace, season'd with Salt, according to the known Rule of our Religion, Col. iv. 6. it's soon made out, that this plainness must be necessary, for it hath all the looks of grace.
2. If our Speech must be always with grace, seasoned with Salt, according to the known Rule of our Religion, Col. iv. 6. it's soon made out, that this plainness must be necessary, for it hath all the looks of grace.
What is grace, but converting our Souls and Bodies to those Uses, for which God hath appointed them? and who can deny, that these plain Affirmations and Negotiations are the use,
What is grace, but converting our Souls and Bodies to those Uses, for which God hath appointed them? and who can deny, that these plain Affirmations and Negotiations Are the use,
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for which God intended our Tongues and the faculty of Speech, since God always intends that, which is like to do most good, as this plainness certainly doth.
for which God intended our Tongues and the faculty of Speech, since God always intends that, which is like to do most good, as this plainness Certainly does.
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Grace discovers it self in a holy watchfulness over our outward and inward Man, and these plain Affirmations and Negations are an Argument of this Watchfullness,
Grace discovers it self in a holy watchfulness over our outward and inward Man, and these plain Affirmations and Negations Are an Argument of this Watchfulness,
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and as grace makes a Man stand in awe of God, so this plainness is a sign, that the Man is over-awed by a Supream being, whose Will he hath a greater regard to, than the Opinions of Men;
and as grace makes a Man stand in awe of God, so this plainness is a Signen, that the Man is overawed by a Supreme being, whose Will he hath a greater regard to, than the Opinions of Men;
and scurrility, and foolish jesting, pride, and wrath, loquaciousness, and garrulity, qualities, which do very ill become a Person, who names the Name of Christ, and is to do nothing, that's childish, and mean, and impertinent;
and scurrility, and foolish jesting, pride, and wrath, loquaciousness, and garrulity, qualities, which do very ill become a Person, who names the Name of christ, and is to do nothing, that's childish, and mean, and impertinent;
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NONLATINALPHABET, which relates either to NONLATINALPHABET the Evil one, the wicked Adversary the Devil, or to NONLATINALPHABET an Evil Nature, or Evil Custom, or Sin in General.
, which relates either to the Evil one, the wicked Adversary the devil, or to an Evil Nature, or Evil Custom, or since in General.
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But here the Expostulation is more Just, Can any good come from him who Sins from the from the Father of Lyes and the Author of all Impiety? If it proceed from the Devil, it must be naught,
But Here the Expostulation is more Just, Can any good come from him who Sins from the from the Father of Lies and the Author of all Impiety? If it proceed from the devil, it must be nought,
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and where Men are so fond of such strong Asseverations in common Discourses, it's a sign, their Minds are not season'd with a true sense of Gods Holiness,
and where Men Are so found of such strong Asseverations in Common Discourses, it's a Signen, their Minds Are not seasoned with a true sense of God's Holiness,
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though they may have made a shift to part with some things scandalous, yet they are not willing to part with all that clashes with the design of the Gospel,
though they may have made a shift to part with Some things scandalous, yet they Are not willing to part with all that clashes with the Design of the Gospel,
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And consequently these Asseverations, whether Oaths or Solemn Protestations in their ordinary Discourses, savouring of so much Evil, they cannot but be sinful,
And consequently these Asseverations, whither Oaths or Solemn Protestations in their ordinary Discourses, savouring of so much Evil, they cannot but be sinful,
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Speak nothing but the Truth, and what thou art very well assured of, and experience and the event of things will witness for thee, that thou art an Israelite indeed, in whom there is no guile, and if after all, they will not believe thee, thou hast this comfort, that thou hast acted according to the Will of God,
Speak nothing but the Truth, and what thou art very well assured of, and experience and the event of things will witness for thee, that thou art an Israelite indeed, in whom there is no guile, and if After all, they will not believe thee, thou hast this Comfort, that thou hast acted according to the Will of God,
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Another cries, Men will think it humor in me, and what if they do think so, where lies the hurt? as long as thou art satisfied in thy Conscience, that it is the fear of God, that keeps thee within the bounds of Christian Simplicity.
another cries, Men will think it humour in me, and what if they do think so, where lies the hurt? as long as thou art satisfied in thy Conscience, that it is the Fear of God, that keeps thee within the bounds of Christian Simplicity.
He that observes the wind shall not sow, and he that regards the Clouds shall not reap, saith the Wise Man, Eccles. xi. 4. He that nicely regards the Opinions of Men, will never become a good Man:
He that observes the wind shall not sow, and he that regards the Clouds shall not reap, Says the Wise Man, Eccles. xi. 4. He that nicely regards the Opinions of Men, will never become a good Man:
But this is as Precarious a Principle as any of the rest, and he will have but little reason to believe, that he belongs to Christ, or hath any share in the benefits of his Redemption, that loves the praise of Men more,
But this is as Precarious a Principle as any of the rest, and he will have but little reason to believe, that he belongs to christ, or hath any share in the benefits of his Redemption, that loves the praise of Men more,
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and hates not his Father, and Mother, and Wife and Children, and Brethren, and Sisters, yea, and his own Life also, he cannot be my Disciple, Luke xiv. 26. So that
and hates not his Father, and Mother, and Wife and Children, and Brothers, and Sisters, yea, and his own Life also, he cannot be my Disciple, Lycia xiv. 26. So that
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What do we think? Are things of this nature fit, do they deserve to be confirmed with such Religious Affirmations? How can we use them, with what Conscience can we venture on them,
What do we think? are things of this nature fit, do they deserve to be confirmed with such Religious Affirmations? How can we use them, with what Conscience can we venture on them,
Will you plead, that you mean no evil by it? How doth that excuse you? might not a Papist say, I mean no Idolatry by Worshipping Saints and Angels? It is not what you intend,
Will you plead, that you mean no evil by it? How does that excuse you? might not a Papist say, I mean no Idolatry by Worshipping Saints and Angels? It is not what you intend,
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Christ assures you, What is more than these, comes of Evil. As harmless as these Asseverations seem, they are Branches of an Evil Tree, suckers of an Evil Root;
christ assures you, What is more than these, comes of Evil. As harmless as these Asseverations seem, they Are Branches of an Evil Tree, suckers of an Evil Root;
There is a fondness in most Men to be believed in what they say, and this fondness they discover even in telling things, which they have only by hear-say,
There is a fondness in most Men to be believed in what they say, and this fondness they discover even in telling things, which they have only by hearsay,
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because they are assured of his Honesty, Sincerity, Piety, Constancy, Veracity, and unfeigned Goodness? Is not this a mighty Commendation? Is it not an excellent Character? And are not these fit Examples for us to follow? Doth a Principle of real Goodness, give a Man such Reputation among his Neighbours,
Because they Are assured of his Honesty, Sincerity, Piety, Constancy, Veracity, and unfeigned goodness? Is not this a mighty Commendation? Is it not an excellent Character? And Are not these fit Examples for us to follow? Does a Principle of real goodness, give a Man such Reputation among his Neighbours,
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Were we Christians indeed, and did Men see, that we live up to the Rules of our Great Master without wavering, they would depend upon our Promises as much,
Were we Christians indeed, and did Men see, that we live up to the Rules of our Great Master without wavering, they would depend upon our Promises as much,
It's one great Lesson of our Religion, to labour after Perfection, as appears by the frequent commands, 2 Cor. xiii. 9. Hebr. vi. 1. Jam. i. 4. 2 Cor. xiii. 11.
It's one great lesson of our Religion, to labour After Perfection, as appears by the frequent commands, 2 Cor. xiii. 9. Hebrew vi. 1. Jam. i. 4. 2 Cor. xiii. 11.
He that speaks with an intent either to be applauded for his Wit, or Learning, or Piety, or to make the Company Laugh, or meerly to trifle away the time,
He that speaks with an intent either to be applauded for his Wit, or Learning, or Piety, or to make the Company Laugh, or merely to trifle away the time,
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nor Religion blacken'd by misrepresentations, nor weak Christians scandaliz'd by immoderate Liberty, nor other Men harden'd in their Sins by flattering Compliances.
nor Religion blackened by misrepresentations, nor weak Christians scandalized by immoderate Liberty, nor other Men hardened in their Sins by flattering Compliances.
There is great modesty requir'd, particularly when Inferiors speak to their Superiors, Disciples to their Teachers, Servants to their Masters, Children to their Parents,
There is great modesty required, particularly when Inferiors speak to their Superiors, Disciples to their Teachers, Servants to their Masters, Children to their Parents,
This is part of that Submission, and Subjection, and Humility, most earnestly pressed upon us, 1 Pet. v. 5. 4. Let's speak opportunely, suitably to the time and place we are in.
This is part of that Submission, and Subjection, and Humility, most earnestly pressed upon us, 1 Pet. v. 5. 4. Let's speak opportunely, suitably to the time and place we Are in.
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In the multitude of Words there wants not Sin, but he that refrains his Tongue is wise, Prov. x. 19. A Man that talks much, had need be a very accomplish'd Person, if he doth not run out into something contrary to Truth or good Manners.
In the multitude of Words there Wants not since, but he that refrains his Tongue is wise, Curae x. 19. A Man that talks much, had need be a very accomplished Person, if he does not run out into something contrary to Truth or good Manners.
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This Rule deserves to be observ'd so much the more, because multitude of Words is made the Character of a Fool, Eccles. x. 14. 6. Let's use our selves to talk Piously.
This Rule deserves to be observed so much the more, Because multitude of Words is made the Character of a Fool, Eccles. x. 14. 6. Let's use our selves to talk Piously.
St. Austin in his Confessions tells us, that he and his Mother standing together, and looking out of a Window into a Garden, fell a discoursing of the nature of the everlasting Felicity in Heaven,
Saint Austin in his Confessions tells us, that he and his Mother standing together, and looking out of a Window into a Garden, fell a discoursing of the nature of the everlasting Felicity in Heaven,
and Moon, and Stars, and reflecting on the far greater Glory in the higher Mansions, they were so ravish'd with one anothers Discourses, that they forgot they were on Earth.
and Moon, and Stars, and reflecting on the Far greater Glory in the higher Mansions, they were so ravished with one another's Discourses, that they forgotten they were on Earth.
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Indeed, till Men come to delight in such Discourses, they have not yet receiv'd that Spirit, whereby we relish the things which are freely given us of God.
Indeed, till Men come to delight in such Discourses, they have not yet received that Spirit, whereby we relish the things which Are freely given us of God.
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And among these a vigorous Resolution, and punishing our selves, if we break it, may justly be said to be one of the most effectual Methods to compass it.
And among these a vigorous Resolution, and punishing our selves, if we break it, may justly be said to be one of the most effectual Methods to compass it.
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and if you want a form of Prayer to that purpose, David hath given us one Psal. cxli. 3. Set a watch, O Lord, before my Mouth, and keep the door of my Lips. I conclude with St. James 's remarkable Sentence, Jam. i. 26. If any Man among you seems to be Religious, and bridles not his Tongue, deceiving his own Heart, that Man's Religion is vain.
and if you want a from of Prayer to that purpose, David hath given us one Psalm cxli. 3. Set a watch, Oh Lord, before my Mouth, and keep the door of my Lips. I conclude with Saint James is remarkable Sentence, Jam. i. 26. If any Man among you seems to be Religious, and bridles not his Tongue, deceiving his own Heart, that Man's Religion is vain.
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as the Men of Capernaum, when they heard Christ discoursing of eating his Flesh, and drinking his Blood, This is a hard Saying, who can hear it? But not to mention, that Hardships are no Discouragements to industrious Men from prosecuting their Designs,
as the Men of Capernaum, when they herd christ discoursing of eating his Flesh, and drinking his Blood, This is a hard Saying, who can hear it? But not to mention, that Hardships Are no Discouragements to Industria Men from prosecuting their Designs,
and that unwilling Minds will be ever complaining of Difficulties, the true reason of such Complaints, is not any internal difficulty of the thing it self,
and that unwilling Minds will be ever complaining of Difficulties, the true reason of such Complaints, is not any internal difficulty of the thing it self,
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He only shews what is better, and establishes that which is better into a Law, but doth not find fault with a Law of God's making. To make this appear,
He only shows what is better, and establishes that which is better into a Law, but does not find fault with a Law of God's making. To make this appear,
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yet it's certain, that those ancient Doctors had regard to the Law of Moses, for so we read, Exod. xxi. 23. And if any mischief follow, then thou shalt give Life for Life, Eye for Eye, Tooth for Tooth, Hand for Hand, Foot for Foot, Burning for Burning, Wound for Wound, Stripe for Stripe. Concerning which Law I note,
yet it's certain, that those ancient Doctors had regard to the Law of Moses, for so we read, Exod xxi. 23. And if any mischief follow, then thou shalt give Life for Life, Eye for Eye, Tooth for Tooth, Hand for Hand, Foot for Foot, Burning for Burning, Wound for Wound, Stripe for Stripe. Concerning which Law I note,
and it's probable they learned the use of this Retaliation, from the Methods of God's Providence, which they observed working after that manner, which makes Adonibezeck take notice, Judg. i. 7. Threescore and ten Kings with their Thumbs and right Toes cut off, have gathered their Meat under my Table;
and it's probable they learned the use of this Retaliation, from the Methods of God's Providence, which they observed working After that manner, which makes Adoni-bezek take notice, Judges i. 7. Threescore and ten Kings with their Thumbs and right Toes Cut off, have gathered their Meat under my Table;
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or so much in Goods, as was judged by wise Men to tantamount to the Hurt done, was given to the Party Injured, if he complain'd; and thus compensation was made. And yet,
or so much in Goods, as was judged by wise Men to tantamount to the Hurt done, was given to the Party Injured, if he complained; and thus compensation was made. And yet,
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Notwithstanding this Law, they might very lawfully suffer themselves to be Hurt, without Contradiction or Revenge, which is the reason why Moses is commended for his Meekness and Patience,
Notwithstanding this Law, they might very lawfully suffer themselves to be Hurt, without Contradiction or Revenge, which is the reason why Moses is commended for his Meekness and Patience,
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4. This Law did not give the Jews liberty to exercise any private Revenge, i. e. By virtue of this Law a Jew could not of his own accord wound him in the Eye,
4. This Law did not give the jews liberty to exercise any private Revenge, i. e. By virtue of this Law a Jew could not of his own accord wound him in the Eye,
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5. That even to bring the Offender before the Magistrate, in order to have him punish'd, was rather permitted than commanded, much like the Divorces we have spoken of, to prevent a greater Evil, such as Murther, and excessive private Revenges.
5. That even to bring the Offender before the Magistrate, in order to have him punished, was rather permitted than commanded, much like the Divorces we have spoken of, to prevent a greater Evil, such as Murder, and excessive private Revenges.
Just as our Law permits Men to take Interest, Six per Cent. but for all that a Man may chuse whether he will take any Interest at all. This must necessarily be so;
Just as our Law permits Men to take Interest, Six per Cent. but for all that a Man may choose whither he will take any Interest At all. This must necessarily be so;
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for notwithstanding this Law, Patience under Injuries was a Vertue still, even among the Jews, to whom it was permitted by their Law to demand an Eye for an Eye,
for notwithstanding this Law, Patience under Injuries was a Virtue still, even among the jews, to whom it was permitted by their Law to demand an Eye for an Eye,
The permission God gave them to demand Retaliation of the Magistrate, to prevent a greater Evil, by the Instigation and Instruction of the Pharisees, they applied to the lawfulness of private Revenge,
The permission God gave them to demand Retaliation of the Magistrate, to prevent a greater Evil, by the Instigation and Instruction of the Pharisees, they applied to the lawfulness of private Revenge,
Christ, who came to perfect Humane Nature, and to reduce things to the best and primitive State, makes that Patience under Injuries, which was at least lawful among the Jews a Duty,
christ, who Come to perfect Humane Nature, and to reduce things to the best and primitive State, makes that Patience under Injuries, which was At least lawful among the jews a Duty,
And since not resisting the Evil, or Injurious Man was better than Resisting, because it shew'd greater Courage, it was convenient, that what is better should be chosen by his Disciples, who had better Promises:
And since not resisting the Evil, or Injurious Man was better than Resisting, Because it showed greater Courage, it was convenient, that what is better should be chosen by his Disciples, who had better Promises:
and one of the Officers struck him with the Palm of his Hand, John xviii. 23. If I have spoken Evil, bear witness of the Evil, but if Well; why smitest thou me.
and one of the Officers struck him with the Palm of his Hand, John xviii. 23. If I have spoken Evil, bear witness of the Evil, but if Well; why smitest thou me.
or Injurious Man, for St. Paul being wrongfully accused of the Jews, and upon the point of being killed, having been struck but just before, called a Centurion to him,
or Injurious Man, for Saint Paul being wrongfully accused of the jews, and upon the point of being killed, having been struck but just before, called a Centurion to him,
Nor 4. Doth Christ forbid here (out of love to Justice, and out of Respect to the Publick Good) to Address our selves to the Magistrate in greater Injuries, where Life,
Nor 4. Does christ forbid Here (out of love to justice, and out of Respect to the Public Good) to Address our selves to the Magistrate in greater Injuries, where Life,
And 6. That which is directly commanded here, is this, rather than return Evil for Evil, to endure a greater Evil. Whosoever shall smite thee on thy right Cheek, turn to him the other also, i. e.
And 6. That which is directly commanded Here, is this, rather than return Evil for Evil, to endure a greater Evil. Whosoever shall smite thee on thy right Cheek, turn to him the other also, i. e.
rather than strike him again that strikes thee, offer to him the other Cheek also. So that upon a Review of the whole, we find these three Duties enjoyned us, as we are Christians.
rather than strike him again that strikes thee, offer to him the other Cheek also. So that upon a Review of the Whole, we find these three Duties enjoined us, as we Are Christians.
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The New Testament is so full of Commands of this Nature, and I may add Examples too, that it is almost needless to mention any, however the principal you will find, Rom. xii. 17, 20. Recompence to no Man Evil for Evil;
The New Testament is so full of Commands of this Nature, and I may add Examples too, that it is almost needless to mention any, however the principal you will find, Rom. xii. 17, 20. Recompense to no Man Evil for Evil;
And that which makes this Precept very Reasonable, is this. 1. To render Evil for Evil, is to Sin for Companies sake, or to Sin, because another Sins;
And that which makes this Precept very Reasonable, is this. 1. To render Evil for Evil, is to since for Companies sake, or to since, Because Another Sins;
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The Man, that doth us an Injury, Strikes, Wounds, Abuses, Reviles us, or tells Lyes of us unjustly, no doubt is sick, his Soul is Distemper'd, he acts below his Reason,
The Man, that does us an Injury, Strikes, Wounds, Abuses, Reviles us, or tells Lies of us unjustly, no doubt is sick, his Soul is Distempered, he acts below his Reason,
2. This rendring Evil for Evil, is condemned by the very law of Nature, which we learn best from Heathen Philosophers, who had no Revelation to direct them.
2. This rendering Evil for Evil, is condemned by the very law of Nature, which we Learn best from Heathen Philosophers, who had no Revelation to Direct them.
And if it seemed so unreasonable to meer Heathens, a Christian must be blind beyond imagination, that in all the light he hath, perceives not the Absurdity of it.
And if it seemed so unreasonable to mere heathens, a Christian must be blind beyond imagination, that in all the Light he hath, perceives not the Absurdity of it.
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Had not God promised to Revenge our Wrongs, something might be pleaded for our returning Evil for Evil. But God having taken that Province upon himself, it must be strange Injustice,
Had not God promised to Revenge our Wrongs, something might be pleaded for our returning Evil for Evil. But God having taken that Province upon himself, it must be strange Injustice,
and Presumption to take that Power out of his Hand, and the Man that returns Evil for Evil, doth as good as say, I will not stay till God Revenges my cause.
and Presumption to take that Power out of his Hand, and the Man that returns Evil for Evil, does as good as say, I will not stay till God Revenges my cause.
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You'l say perhaps, since God works by Means, and makes use of the Magistrate ordinarily, to Revenge Mens Wrongs, I may at least make use of that means,
You'll say perhaps, since God works by Means, and makes use of the Magistrate ordinarily, to Revenge Men's Wrongs, I may At least make use of that means,
Whereas the Jews upon such occasions, did run to the Magistrates to have the Offender punish'd with the loss of the same limb or part, in which he had injured them, Christ to lead his followers to greater perfection,
Whereas the jews upon such occasions, did run to the Magistrates to have the Offender punished with the loss of the same limb or part, in which he had injured them, christ to led his followers to greater perfection,
and some Men, if they were sure to go to Hell the next Moment, would not forbear returning the Injury, at least Revenging themselves by means of the Magistrate.
and Some Men, if they were sure to go to Hell the next Moment, would not forbear returning the Injury, At least Revenging themselves by means of the Magistrate.
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1. To run presently to the Magistrate in lesser Injuries, is an Argument of a very uncharitable Mind, of a Temper that will cover nothing with its softer Mantle,
1. To run presently to the Magistrate in lesser Injuries, is an Argument of a very uncharitable Mind, of a Temper that will cover nothing with its Softer Mantle,
Nay, such a Temper acts the Reverse of the Qualities, and Operations of true Charity, mention'd 1 Cor. xiii. 4, 5. for it knows not what long suffering means, it's kindness goes out.
Nay, such a Temper acts the Reverse of the Qualities, and Operations of true Charity, mentioned 1 Cor. xiii. 4, 5. for it knows not what long suffering means, it's kindness Goes out.
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It cherishes Envy, it's Rash, it discovers it's Pride, it's Behaviour is unseemly, it seeks altogether her own, it is easily provoked, it thinks Evil, it rejoices in Iniquity, it believes the Worst, Hopes nothing, bears nothing, endures nothing,
It Cherishes Envy, it's Rash, it discovers it's Pride, it's Behaviour is unseemly, it seeks altogether her own, it is Easily provoked, it thinks Evil, it rejoices in Iniquity, it believes the Worst, Hope's nothing, bears nothing, endures nothing,
2. It is a sign of great Impatience, and that neither the Precepts, nor Examples of Patience recorded in Scripture for our Admonition, do work upon us,
2. It is a Signen of great Impatience, and that neither the Precepts, nor Examples of Patience recorded in Scripture for our Admonition, do work upon us,
and must be built, and if the Foundation be destroyed, what security hath a Man, that he is one of the lively Stones whereof the Spiritual House is framed, Patience cements all the other Vertues, Rom. v. 3, 4, 5. 2 Pet. i. 6. It keeps them together, and they do not break asunder;
and must be built, and if the Foundation be destroyed, what security hath a Man, that he is one of the lively Stones whereof the Spiritual House is framed, Patience cements all the other Virtues, Rom. v. 3, 4, 5. 2 Pet. i. 6. It keeps them together, and they do not break asunder;
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such as misrepresenting our Neighbours Faults, aggravating them beyond measure, and drawing others into the same Errour, delight in other Peoples misery, Rejoycing at their fall, Animosity, secret Grudges, Malice, Hatred, Contempt of God, &c. So fruitful is this Sin, that out of its Belly flow divers impure Streams, a Trojan Horse, that carries fatal Enemies in its Bowels, from which is nothing to be expected but Confusion, and Desolation.
such as Misrepresenting our Neighbours Faults, aggravating them beyond measure, and drawing Others into the same Error, delight in other Peoples misery, Rejoicing At their fallen, Animosity, secret Grudges, Malice, Hatred, Contempt of God, etc. So fruitful is this since, that out of its Belly flow diverse impure Streams, a Trojan Horse, that carries fatal Enemies in its Bowels, from which is nothing to be expected but Confusion, and Desolation.
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Rather than return Evil for Evil, we are to endure a greater Evil. Whosoever Smites thee on the right Cheek, rather than serve him in his kind, rather,
Rather than return Evil for Evil, we Are to endure a greater Evil. Whosoever Smites thee on the right Cheek, rather than serve him in his kind, rather,
nay, so fond were some, that rather than not have an opportunity of fullfilling this command literally, have provoked others to smite them on one Cheek, that they might have an opportunity of turning to them the other also;
nay, so found were Some, that rather than not have an opportunity of fulfilling this command literally, have provoked Others to smite them on one Cheek, that they might have an opportunity of turning to them the other also;
But this was part of that excessive Righteousness, whereof Solomon, Be not overmuch Righteous, Eccles. vii. 14. The true meaning of this Precept, is that, which I have mention'd;
But this was part of that excessive Righteousness, whereof Solomon, Be not overmuch Righteous, Eccles. vii. 14. The true meaning of this Precept, is that, which I have mentioned;
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Herein lies the Mystery of a Christians Conquest, that we may be able to endure something that's irksom to Flesh and Blood, to endure something, that is more irksom,
Herein lies the Mystery of a Christians Conquest, that we may be able to endure something that's irksome to Flesh and Blood, to endure something, that is more irksome,
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than he that takes a City, Prov. xvi. 32. The mighty Men, whose Names sound big, who have filled the World with Slaughters, and made themselves masters of Kingdoms, Cities, Towns, Countries, have still been Strangers to this command of their Passions.
than he that Takes a city, Curae xvi. 32. The mighty Men, whose Names found big, who have filled the World with Slaughters, and made themselves Masters of Kingdoms, Cities, Towns, Countries, have still been Strangers to this command of their Passion.
We have a great instance of this in a case not very unlike that, I speak of, in a pious Man in India, who Preaching the Gospel to those Barbarians, as he stood in the Street discoursing of Christ Crucified,
We have a great instance of this in a case not very unlike that, I speak of, in a pious Man in India, who Preaching the Gospel to those Barbarians, as he stood in the Street discoursing of christ crucified,
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and professed themselves Proselytes of Christianity. There are so few Men in this Age, that practice these stricter Precepts of our Religion, that that's one Reason,
and professed themselves Proselytes of Christianity. There Are so few Men in this Age, that practice these Stricter Precepts of our Religion, that that's one Reason,
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4. From hence flows the sweetest Peace and Satisfaction, even from hence, when rather than return Evil for Evil, we are ready to suffer a greater Evil. Self-denial is the Key that unlocks the hidden Treasures of Peace and Joy in the Holy Ghost;
4. From hence flows the Sweetest Peace and Satisfaction, even from hence, when rather than return Evil for Evil, we Are ready to suffer a greater Evil. Self-denial is the Key that unlocks the hidden Treasures of Peace and Joy in the Holy Ghost;
Hence came that mighty Peace we find in the Holy Apostles and their Followers, St. Paul tells us a very strange thing of himself, 2 Cor. vii. 4. I am exceeding joyful in all our Tribulation.
Hence Come that mighty Peace we find in the Holy Apostles and their Followers, Saint Paul tells us a very strange thing of himself, 2 Cor. vii. 4. I am exceeding joyful in all our Tribulation.
Is it possible to rejoyce in Persecutions, in being made the filth and off-scouring of the World? It had been something if he had said with Solomon, Eccles. ii. 4.
Is it possible to rejoice in Persecutions, in being made the filth and offscouring of the World? It had been something if he had said with Solomon, Eccles. ii. 4.
I am exceeding joyful because I have made me great Works, built me Houses, planted Vineyards, made me Gardens and Orchards, planted me Trees of all kind of Fruits, made me Pools of Water to water therewith the Wood that brings forth Fruit,
I am exceeding joyful Because I have made me great Works, built me Houses, planted Vineyards, made me Gardens and Orchards, planted me Trees of all kind of Fruits, made me Pools of Water to water therewith the Wood that brings forth Fruit,
and have gather'd Silver and Gold, and the peculiar Treasure of Kings, and have gotten me Singers, and Women-Singers, &c. These are the gaudy things that make the Children of Men merry and joyful, but to talk of being exceeding joyful, under a very sorrowful scene of Misery, this sounds as if the Apostle were besides himself.
and have gathered Silver and Gold, and the peculiar Treasure of Kings, and have got me Singers, and Women singers, etc. These Are the gaudy things that make the Children of Men merry and joyful, but to talk of being exceeding joyful, under a very sorrowful scene of Misery, this sounds as if the Apostle were beside himself.
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It was Self-denial, and the greater the Self-denial is, the greater is the Joy; and what greater Self-denial could there be, than what he mentions, 1 Cor. iv. 12.13. Being reviled we bless, being persecuted we suffer it, being defamed we entreat, as if he had said, Rather than return Evil for Evil, we are ready to suffer a greater Evil;
It was Self-denial, and the greater the Self-denial is, the greater is the Joy; and what greater Self-denial could there be, than what he mentions, 1 Cor. iv. 12.13. Being reviled we bless, being persecuted we suffer it, being defamed we entreat, as if he had said, Rather than return Evil for Evil, we Are ready to suffer a greater Evil;
and not to Magistrates, will appear from the following Particulars; 1. As Christ hath no occasion here to talk of Magistrates, Christian Magistrates, I mean,
and not to Magistrates, will appear from the following Particulars; 1. As christ hath no occasion Here to talk of Magistrates, Christian Magistrates, I mean,
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yet he considers them still in the capacity of Christians, not as they are or may be entrusted with Power and Authority for the Publick Good, which respects must necessarily require other Measures.
yet he considers them still in the capacity of Christians, not as they Are or may be Entrusted with Power and authority for the Public Good, which respects must necessarily require other Measures.
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but if he had abolished the Office of Magistrates, or made it unlawful, he had destroy'd a considerable part of the Law of Moses, which doth not only relate to Magristrates,
but if he had abolished the Office of Magistrates, or made it unlawful, he had destroyed a considerable part of the Law of Moses, which does not only relate to Magristrates,
and Whoever resists that Power, resists the Ordinance of God; Rom. xiii. 1, 2, 3. 5. There is no place in all the New Testament, which forbids a Christian to be a Magistrate;
and Whoever resists that Power, resists the Ordinance of God; Rom. xiii. 1, 2, 3. 5. There is no place in all the New Testament, which forbids a Christian to be a Magistrate;
and yet neither quitted, nor were they requir'd to quit that Office after their Conversion, such were Nicodemus, Joseph of Arimathea. Both the Centurions, Matth. viii. and Act. x. and Sergius Paulus, the Proconsul, Acts xiii.
and yet neither quit, nor were they required to quit that Office After their Conversion, such were Nicodemus, Joseph of Arimathea. Both the Centurions, Matthew viii. and Act. x. and Sergius Paulus, the Proconsul, Acts xiii.
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even the Soldiers in St. John the Baptist 's Time, Men who are the great Instruments of that Justice, which the Magistrate sometimes executes, were not oblig'd to lay down their Military Girdle,
even the Soldiers in Saint John the Baptist is Time, Men who Are the great Instruments of that justice, which the Magistrate sometime executes, were not obliged to lay down their Military Girdle,
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6. We are expresly commanded to pray for Kings, and those who are in Authority, 1 Tim. ii. 1, 2, 3. and the Reason is given, because God would have all Men to be saved,
6. We Are expressly commanded to pray for Kings, and those who Are in authority, 1 Tim. ii. 1, 2, 3. and the Reason is given, Because God would have all Men to be saved,
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and come to the knowledge of the Truth, which shews, that we are therefore to pray for Magistrates, especially if Infidels or Idolaters, that they may be Converted,
and come to the knowledge of the Truth, which shows, that we Are Therefore to pray for Magistrates, especially if Infidels or Idolaters, that they may be Converted,
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He that allows of the End, must needs be supposed to allow of the Means conducive to that End. In a word, without these Helps, Cities and Common-wealths would be Dens of Thieves,
He that allows of the End, must needs be supposed to allow of the Means conducive to that End. In a word, without these Helps, Cities and Commonwealths would be Dens of Thieves,
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nor is defending their Subjects from Wrongs and Injuries, contrary to the nature of the Gospel, which prescribes Justice and Charity, and who sees not that the defence of the Subject from Wrongs and Injuries is founded upon these two Cardinal Vertues.
nor is defending their Subject's from Wrongs and Injuries, contrary to the nature of the Gospel, which prescribes justice and Charity, and who sees not that the defence of the Subject from Wrongs and Injuries is founded upon these two Cardinal Virtues.
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Even inflicting Penalties upon the stubborn and obstinate, rests upon these Principles, so that the Office of the Magistrate must necessarily be lawful and commendable.
Even inflicting Penalties upon the stubborn and obstinate, rests upon these Principles, so that the Office of the Magistrate must necessarily be lawful and commendable.
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I grant, were the whole World Christian, and did all Christians live up strictly to the Rules of the Gospel, there would be no Quarrels, no Dissentions, no Wrongs, no Injuries,
I grant, were the Whole World Christian, and did all Christians live up strictly to the Rules of the Gospel, there would be no Quarrels, no Dissensions, no Wrongs, no Injuries,
and particularly to the Heathen Governors. Nay, the Apostle is so far from condemning the Office, that he seems to advise them to erect NONLATINALPHABET,
and particularly to the Heathen Governors. Nay, the Apostle is so Far from condemning the Office, that he seems to Advice them to erect,
or Tribunals of Judgment among themselves, to decide Controversies and Quarrels betwixt Man and Man, thereby to avoid running to the Heathen Magistrates, whereby Christianity was like to become contemptible.
or Tribunals of Judgement among themselves, to decide Controversies and Quarrels betwixt Man and Man, thereby to avoid running to the Heathen Magistrates, whereby Christianity was like to become contemptible.
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So that all these Particulars being laid together, since God cannot be supposed to contradict himself, this Precept of our Saviour must concern only Private Christians, and must be intended to direct them how they are to behave themselves one toward another in their Conversation,
So that all these Particulars being laid together, since God cannot be supposed to contradict himself, this Precept of our Saviour must concern only Private Christians, and must be intended to Direct them how they Are to behave themselves one towards Another in their Conversation,
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but is not level'd against the Power of Magistrates in a Christian Common-wealth, not but that even a Magistrate may Sin against this Precept of our Master,
but is not leveled against the Power of Magistrates in a Christian Commonwealth, not but that even a Magistrate may since against this Precept of our Master,
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but where he doth the Duty of a Magistrate, out of Love to the Publick Good, there this Command cannot be suppos'd to interfere with his Power and Authority.
but where he does the Duty of a Magistrate, out of Love to the Public Good, there this Command cannot be supposed to interfere with his Power and authority.
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II. Since the Precept of the Text is the standing Rule whereby Christ 's Disciples are to govern themselves, it is very necessary I should press it upon you, who came hither on purpose, not only to hear,
II Since the Precept of the Text is the standing Rule whereby christ is Disciples Are to govern themselves, it is very necessary I should press it upon you, who Come hither on purpose, not only to hear,
What, did not he know our Frames? Was he ignorant of what our Shoulders would bear? Did not he consider the state and condition of our Souls? I grant it is not practicable by Men, who will not step out of the common Road of their carnal Interest, and Lusts, and sinful Inclinations.
What, did not he know our Frames? Was he ignorant of what our Shoulders would bear? Did not he Consider the state and condition of our Souls? I grant it is not practicable by Men, who will not step out of the Common Road of their carnal Interest, and Lustiest, and sinful Inclinations.
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and Poor, and Blind, wretched and miserable, in despight of all the Collyriums, and Eye-salves, and Medicines, and Remedies, which are offer'd, and tender'd to them for their Cure.
and Poor, and Blind, wretched and miserable, in despite of all the Collyriums, and Eyesalves, and Medicines, and Remedies, which Are offered, and tendered to them for their Cure.
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What should make it unpracticable? What? because Flesh and Blood saith it is so? Is not Flesh and Blood that which you are oblig'd to fight against? What are all the Arguments that are brought against the practicableness of it,
What should make it unpracticable? What? Because Flesh and Blood Says it is so? Is not Flesh and Blood that which you Are obliged to fight against? What Are all the Arguments that Are brought against the practicableness of it,
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And are these the mighty Reasons that satisfie your Conscience? Will you dare to plead them in the last Day? Will not you blush to alledge them before the Searcher of all Hearts?
And Are these the mighty Reasons that satisfy your Conscience? Will you Dare to plead them in the last Day? Will not you blush to allege them before the Searcher of all Hearts?
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Was there ever greater Cowardice than this returning Evil for Evil? What? not dare to obey your God, whom you confess to be greater than the greatest Monarchs of the World? What? Not dare to consult the interest and welfare of your Souls above that of Flesh and Blood? What? Not dare to maintain a good Conscience in despight of all Opposition? What? afraid of transgressing a Punctilio of Honour,
Was there ever greater Cowardice than this returning Evil for Evil? What? not Dare to obey your God, whom you confess to be greater than the greatest Monarchs of the World? What? Not Dare to consult the Interest and welfare of your Souls above that of Flesh and Blood? What? Not Dare to maintain a good Conscience in despite of all Opposition? What? afraid of transgressing a Punctilio of Honour,
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and to throw your selves headlong into the gulph of Perdition? you'll reply, Who saith it is so dangerous? Why, Christ says so, that Saviour whom you pretend to Worship and Adore;
and to throw your selves headlong into the gulf of Perdition? You'll reply, Who Says it is so dangerous? Why, christ Says so, that Saviour whom you pretend to Worship and Adore;
And is this your Courage not to stand by your greatest Friend? Is not Christ your greatest Friend? Hath not he bought you with his Blood? Hath not he laid down his Life for you, to deliver you from the Wrath to come? When you return Evil for Evil you forsake this Friend, you dishonour him, you abuse him;
And is this your Courage not to stand by your greatest Friend? Is not christ your greatest Friend? Hath not he bought you with his Blood? Hath not he laid down his Life for you, to deliver you from the Wrath to come? When you return Evil for Evil you forsake this Friend, you dishonour him, you abuse him;
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and Light for Darkness? Doth not he call it Cowardice, when he looks upon it as a debasing of Reason, dishonouring your Religion, wronging your Conscience, wounding your Souls, disgracing your Profession,
and Light for Darkness? Does not he call it Cowardice, when he looks upon it as a debasing of Reason, Dishonoring your Religion, wronging your Conscience, wounding your Souls, disgracing your Profession,
What is Wisdom? Is it not to chuse proper Means to attain the end? And will you take the way to Hell, that you may get to Heaven? Is it not Wisdom to foresee the Evil,
What is Wisdom? Is it not to choose proper Means to attain the end? And will you take the Way to Hell, that you may get to Heaven? Is it not Wisdom to foresee the Evil,
or providing for your Families? Would you therefore neglect doing so because of that Censure? And how come ye to despise the Censures of Men in one Duty,
or providing for your Families? Would you Therefore neglect doing so Because of that Censure? And how come you to despise the Censures of Men in one Duty,
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and are afraid of doing it in another? Is not forbearing to return Evil for Evil, Railing for Railing, ill Language for ill Language, a Duty as much as providing for your Families? Is it not commanded as much as labouring for a Livelihood? And if to Obey God more than Men be Wisdom, where lies the Folly in being obedient to the Will of God in this particular? Which is better, that God should count ye Fools;
and Are afraid of doing it in Another? Is not forbearing to return Evil for Evil, Railing for Railing, ill Language for ill Language, a Duty as much as providing for your Families? Is it not commanded as much as labouring for a Livelihood? And if to Obey God more than Men be Wisdom, where lies the Folly in being obedient to the Will of God in this particular? Which is better, that God should count you Fools;
why cannot the determination of God make you resolute to undervalue these nick-names of malicious Persons? God will certainly look upon you as wise Men,
why cannot the determination of God make you resolute to undervalue these nicknames of malicious Persons? God will Certainly look upon you as wise Men,
And since forbearing to return Evil for Evil is a certain sign that you have a tender regard to the happiness of your Souls, what hurt do ye receive by Mens calling you a thousand Fools? Men may be mistaken, but God cannot;
And since forbearing to return Evil for Evil is a certain Signen that you have a tender regard to the happiness of your Souls, what hurt do you receive by Men's calling you a thousand Fools? Men may be mistaken, but God cannot;
If Mens trespassing upon our Goodness, is subservient to the perfection of Grace, how can we be losers by it? Nay, doth not the wicked Man lose more by his repeated Injuries,
If Mens trespassing upon our goodness, is subservient to the perfection of Grace, how can we be losers by it? Nay, does not the wicked Man loose more by his repeated Injuries,
while our lasting and continu'd Patience, makes our own brighter and more splendid? And how do we know but our Patience under the first Injury may work upon the ill Man,
while our lasting and continued Patience, makes our own Brighter and more splendid? And how do we know but our Patience under the First Injury may work upon the ill Man,
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and shall not we trust God for the pe•formance of it? And when he is ready to perform it to our Satisfaction, shall we stop the Accomplishment by our uneasiness under the Injury?
and shall not we trust God for the pe•formance of it? And when he is ready to perform it to our Satisfaction, shall we stop the Accomplishment by our uneasiness under the Injury?
because the other swells with Venom? So that all these Objections vanish; and that which seem'd impossible, appears, if view'd without these false Glasses, very practicable.
Because the other Swells with Venom? So that all these Objections vanish; and that which seemed impossible, appears, if viewed without these false Glasses, very practicable.
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Cowards as they were, that they loved the praise of Men more than the praise of God, Joh. xii. 48. Men in great Places and Dignities, this is their Temper;
Cowards as they were, that they loved the praise of Men more than the praise of God, John xii. 48. Men in great Places and Dignities, this is their Temper;
But he that comes to a fixt and steady Resolution of esteeming the praise of God above the praise of Men, that's the Person who is like to triumph over all the Desires of Revenge.
But he that comes to a fixed and steady Resolution of esteeming the praise of God above the praise of Men, that's the Person who is like to triumph over all the Desires of Revenge.
He that esteems the praise of God more than the praise of Men, doth not only act like a true Philosopher, but hath this satisfaction in himself, that he lives by Faith,
He that esteems the praise of God more than the praise of Men, does not only act like a true Philosopher, but hath this satisfaction in himself, that he lives by Faith,
so true is that Saying of the Apostle, 2 Cor. x. 18. Not he who commends himself, and we may add, Not he whom Men commend, is approv'd, but whom the Lord commends.
so true is that Saying of the Apostle, 2 Cor. x. 18. Not he who commends himself, and we may add, Not he whom Men commend, is approved, but whom the Lord commends.
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or rather the Thoughts of it, will work through all Obstacles and Impediments, and we shall make a shift to resist the importunate desires of Flesh and Blood, which tempt us to return Evil for Evil.
or rather the Thoughts of it, will work through all Obstacles and Impediments, and we shall make a shift to resist the importunate Desires of Flesh and Blood, which tempt us to return Evil for Evil.
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3. By fixing the Eyes of our Understandings upon the future Reward and Recompence. This is the great Engine whereby our base, slavish, and worldly Fears must be removed;
3. By fixing the Eyes of our Understandings upon the future Reward and Recompense. This is the great Engine whereby our base, slavish, and worldly Fears must be removed;
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Till a Man doth more vehemently desire to be happy in the other World than in this, the Vertues which go against the Interest of Flesh and Blood will move very heavily;
Till a Man does more vehemently desire to be happy in the other World than in this, the Virtues which go against the Interest of Flesh and Blood will move very heavily;
and walking through that Holy City ▪ which is above, and viewing the Towers and Bullwarks of it, will break out into Holy Flames, which will consume and burn up the Hay,
and walking through that Holy city ▪ which is above, and viewing the Towers and Bulwarks of it, will break out into Holy Flames, which will consume and burn up the Hay,
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5. Examples are incouraging things. And have not we very illustrious Examples of this Patience under Affronts and Injuries in Moses, David, St. Paul, and of other Apostles and Believers? Why should not we do as they did? Why should not we free and extricate our selves from the Snares of the World,
5. Examples Are encouraging things. And have not we very illustrious Examples of this Patience under Affronts and Injuries in Moses, David, Saint Paul, and of other Apostles and Believers? Why should not we doe as they did? Why should not we free and extricate our selves from the Snares of the World,
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and press toward the Mark as well as they? Was the way they walk'd in, good and safe? and shall we be afraid to tread in their Steps? Did they understand the Will of God,
and press towards the Mark as well as they? Was the Way they walked in, good and safe? and shall we be afraid to tread in their Steps? Did they understand the Will of God,
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and the breath of Life will enter into us, even the Spirit of Courage and Wisdom, which will throw down all Imaginations, that exalt themselves against the obedience of Christ Jesus, and we shall be able to do what he did,
and the breath of Life will enter into us, even the Spirit of Courage and Wisdom, which will throw down all Imaginations, that exalt themselves against the Obedience of christ jesus, and we shall be able to do what he did,
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The Precepts here given are so directly contrary to the Humour of the Age we live in, that if a Man was to measure Religion by the modern Practice, he could inferr,
The Precepts Here given Are so directly contrary to the Humour of the Age we live in, that if a Man was to measure Religion by the modern Practice, he could infer,
or conclude no less, than that either no such Precepts were ever given, or that Men have ceas'd to be Christians. This makes me often admire the good Providence of God, that hath preserv'd us these Oracles in Writing;
or conclude no less, than that either no such Precepts were ever given, or that Men have ceased to be Christians. This makes me often admire the good Providence of God, that hath preserved us these Oracles in Writing;
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for had they been left to Tradition, and to Conveyance by word of Mouth, most certainly Man (after the first Fervour and Piety had been over) would have wilfully forgotten these Lessons,
for had they been left to Tradition, and to Conveyance by word of Mouth, most Certainly Man (After the First Fervour and Piety had been over) would have wilfully forgotten these Lessons,
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But whatever contrariety there may be between these Rules, and our carnal Inclinations and Appetites, it's rational to conceive, that Christ would never have commanded all this,
But whatever contrariety there may be between these Rules, and our carnal Inclinations and Appetites, it's rational to conceive, that christ would never have commanded all this,
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And therefore it is impossible, that a Person should have any solid assurance that he is a true Christian, who doth not heartily endeavour to bring his Mind and Will to submit, in these Particulars, to the Will of Christ. It's true, a Christian may not every Day have occasion to exercise this piece of Self-denial,
And Therefore it is impossible, that a Person should have any solid assurance that he is a true Christian, who does not heartily endeavour to bring his Mind and Will to submit, in these Particulars, to the Will of christ. It's true, a Christian may not every Day have occasion to exercise this piece of Self-denial,
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And if any Man will sue thee at the Law, or if any Man will by force take away thy Coat, (the word NONLATINALPHABET implies both) let him have thy Cloak also.
And if any Man will sue thee At the Law, or if any Man will by force take away thy Coat, (the word Implies both) let him have thy Cloak also.
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rather than oppose Force to Force, and take the same advantage against him when stronger than he, go with him twain. So that these two Commands (as well as the former) are Directions and Insinuations how we are to overcome our revengeful Desires,
rather than oppose Force to Force, and take the same advantage against him when Stronger than he, go with him twain. So that these two Commands (as well as the former) Are Directions and Insinuations how we Are to overcome our revengeful Desires,
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not stretch'd to things of a higher Nature, i. e. what is said here of not going to Law, must be understood of not going to Law about a Coat or Cloak, or things like them;
not stretched to things of a higher Nature, i. e. what is said Here of not going to Law, must be understood of not going to Law about a Coat or Cloak, or things like them;
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And what is said of forcing a Man to go a Mile, and going with him twain, rather than oppose Force to Force, must be kept within those Limits, not extended to ten, twenty, or thirty Miles.
And what is said of forcing a Man to go a Mile, and going with him twain, rather than oppose Force to Force, must be kept within those Limits, not extended to ten, twenty, or thirty Miles.
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II. Whether it be permitted in any case to go to Law, or to defend ones self by Law. III. If it be lawful, in some Cases, what Rules are to be observ'd in the management of it.
II Whither it be permitted in any case to go to Law, or to defend ones self by Law. III. If it be lawful, in Some Cases, what Rules Are to be observed in the management of it.
By not hearkening to a Temptation of Injustice, by not defrauding a Child or ignorant Person, by not speaking Evil of him that speaks ill of me, by being Conscientious in my Duty, I teach another,
By not Harkening to a Temptation of Injustice, by not defrauding a Child or ignorant Person, by not speaking Evil of him that speaks ill of me, by being Conscientious in my Duty, I teach Another,
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He that would sue us at Law for our Coat, if rather than fall into a Passion with him, we let him have our Cloak too, we instruct him how he is to behave himself to others,
He that would sue us At Law for our Coat, if rather than fallen into a Passion with him, we let him have our Cloak too, we instruct him how he is to behave himself to Others,
And from hence arise not only Thanksgivings in my self, but all good Men who see it will glorifie God for my professed Subjection to the Gospel of Christ, 2 Cor. ix. 12, 13. 5. And this must needs endear God to us, and move him to have kind Thoughts of us.
And from hence arise not only Thanksgivings in my self, but all good Men who see it will Glorify God for my professed Subjection to the Gospel of christ, 2 Cor. ix. 12, 13. 5. And this must needs endear God to us, and move him to have kind Thoughts of us.
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Not that we deserve his Love by such an Act, but so gracious and condescending he is, that upon decessions from our right for his Honour and Glory, he is willing to look upon us with a very favourable Aspect.
Not that we deserve his Love by such an Act, but so gracious and condescending he is, that upon decessions from our right for his Honour and Glory, he is willing to look upon us with a very favourable Aspect.
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What was the giving of his Son, but a miraculous deceding from his own right of punishing us according to our Deserts? And indeed, there is not an act of Mercy to poor Sinners,
What was the giving of his Son, but a miraculous deceding from his own right of punishing us according to our Deserts? And indeed, there is not an act of Mercy to poor Sinners,
And when he who parts with his Cloak to him that would by force of Law deprive him of his Coat, doth express the goodness of God in so lively a manner, that God (so great in Goodness) cannot but say as he did to his People under Nebuchadnezzar, Jer. xxix. 11.
And when he who parts with his Cloak to him that would by force of Law deprive him of his Coat, does express the Goodness of God in so lively a manner, that God (so great in goodness) cannot but say as he did to his People under Nebuchadnezzar, Jer. xxix. 11.
Humane Laws, to prevent greater Evils in a Common-wealth, permit several things which a Christian who is chiefly to be guided by the Law of Christ, doth wave,
Humane Laws, to prevent greater Evils in a Commonwealth, permit several things which a Christian who is chiefly to be guided by the Law of christ, does wave,
2. Our Saviour consider'd, and all reasonable Men must grant it, what Wrath, what Malice, what Abusing, Slandering, Disparaging of our Neighbours, what Partiality, what base Arts, what Tricks are made use of by Persons who implead one another.
2. Our Saviour considered, and all reasonable Men must grant it, what Wrath, what Malice, what Abusing, Slandering, Disparaging of our Neighbours, what Partiality, what base Arts, what Tricks Are made use of by Persons who implead one Another.
How Law-Suits are prolong'd to the loss of our Time, and Quiet, and better Employments? What needless Charges Men involve themselves in to their own Vexation and Discontent? And what a lasting Hatred is settled in the Hearts of Antagonists by such Doings? And therefore, to prevent the occasions of Evil, he forbids going to Law.
How Law-Suits Are prolonged to the loss of our Time, and Quiet, and better Employments? What needless Charges Men involve themselves in to their own Vexation and Discontent? And what a lasting Hatred is settled in the Hearts of Antagonists by such Doings? And Therefore, to prevent the occasions of Evil, he forbids going to Law.
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3. In lesser Injuries, such as Mens taking, or offering to take from us by force, a Cloak, or upper Garment, a thing which we can spare without any great damage to our selves;
3. In lesser Injuries, such as Men's taking, or offering to take from us by force, a Cloak, or upper Garment, a thing which we can spare without any great damage to our selves;
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4. Going to Law in any case is forbid, and unlawful, if desires of Revenge lie at the bottom of the Suit. To revenge our selves is absolutely unlawful,
4. Going to Law in any case is forbid, and unlawful, if Desires of Revenge lie At the bottom of the Suit. To revenge our selves is absolutely unlawful,
Yet where Revenge is the principal Motive, whatever lesser Motive may mix with the Design, the Law-Suit becomes unlawful, not before Men, but before God;
Yet where Revenge is the principal Motive, whatever lesser Motive may mix with the Design, the Law-Suit becomes unlawful, not before Men, but before God;
or where the neglect may inevitably involve the ruine of our Families and Relations, or hinder us from doing that good in the World we might and would do.
or where the neglect may inevitably involve the ruin of our Families and Relations, or hinder us from doing that good in the World we might and would do.
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3. When the Cause is great and weighty, and will warrant our going to Law, a Christian is bound in Conscience to try whether the Controversy may not be decided by Reference, by referring it to wise and impartial Men, who may judge between Brother and Brother, as St. Paul expresly enjoins, 1 Cor. vi. 5.
3. When the Cause is great and weighty, and will warrant our going to Law, a Christian is bound in Conscience to try whither the Controversy may not be decided by Referente, by referring it to wise and impartial Men, who may judge between Brother and Brother, as Saint Paul expressly enjoins, 1 Cor. vi. 5.
that each may be deliver'd from Mistakes, and from harbouring hard Thoughts one of another. Here neither Revenge, nor Vain-glory, nor Humour, must be an Ingredient;
that each may be Delivered from Mistakes, and from harbouring hard Thoughts one of Another. Here neither Revenge, nor Vainglory, nor Humour, must be an Ingredient;
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but pure Affection to Righteousness, and an honest Mind, and sincere endeavour to do others as we would have others do unto us, Mat. vii. 12. 5. In the prosecution of such a Law-suit, the Offices of Christian Love and Charity must be inviolably maintain'd.
but pure Affection to Righteousness, and an honest Mind, and sincere endeavour to do Others as we would have Others do unto us, Mathew vii. 12. 5. In the prosecution of such a Lawsuit, the Offices of Christian Love and Charity must be inviolably maintained.
or suborning of Witnesses, or any such unhandsom Practices intervene, and mix with the Process on either side, the Process becomes sinful and unchristian, and God is offended;
or suborning of Witnesses, or any such unhandsome Practices intervene, and mix with the Process on either side, the Process becomes sinful and unchristian, and God is offended;
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So that in such Law-suits, even then when the weight and importance of the Matter makes them lawful, the exhortation of the Apostle must take place, Let brotherly love continue, Heb. xiii. 1.
So that in such Lawsuits, even then when the weight and importance of the Matter makes them lawful, the exhortation of the Apostle must take place, Let brotherly love continue, Hebrew xiii. 1.
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and Fretting, and worldly Sorrow, for that worketh Death, 2 Cor. vii. 10. much less must the loser commence the Law-suit afresh, except the Case be very extraordinary;
and Fretting, and worldly Sorrow, for that works Death, 2 Cor. vii. 10. much less must the loser commence the Lawsuit afresh, except the Case be very extraordinary;
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if he remembers how the Apostle adjures him by the Mercies of God, above all things, to put on Charity, which is the Bond of Perfectness, Col. iii. 14. With these Limitations and Circumscriptions, this dangerous Meat may be made not only palatable, but wholsome.
if he remembers how the Apostle adjures him by the mercies of God, above all things, to put on Charity, which is the Bound of Perfectness, Col. iii. 14. With these Limitations and Circumscriptions, this dangerous Meat may be made not only palatable, but wholesome.
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For as going to Law hath abundance of Difficulties and Dangers in it, so to be sure he Sins not, that wholly abstains from Law suits. This the Primitive Christians consider'd;
For as going to Law hath abundance of Difficulties and Dangers in it, so to be sure he Sins not, that wholly abstains from Law suits. This the Primitive Christians considered;
2. Walking with such a Person another Mile, may administer occasion for good and pious Discourses, which may have a very good effect upon a rough and stubborn Temper;
2. Walking with such a Person Another Mile, may administer occasion for good and pious Discourses, which may have a very good Effect upon a rough and stubborn Temper;
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and who knows, but upon such a Man, that shall compel us to go with him a Mile, such Discourses may make a very great alteration to the saving of his Soul?
and who knows, but upon such a Man, that shall compel us to go with him a Mile, such Discourses may make a very great alteration to the Saving of his Soul?
Let us teach them true Christianity, and that will make them Civil, Courteous, Obliging, Friendly, and Affable beyond all that Dancing-Masters, and Masters of Ceremonies can teach them;
Let us teach them true Christianity, and that will make them Civil, Courteous, Obliging, Friendly, and Affable beyond all that Dancing-Masters, and Masters of Ceremonies can teach them;
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St. Paul was fond of this, and why should not we? That the Apostle was earnestly desirous after a Fellowship in Christ ' s Sufferings, you may read, Phil. iii. 10. and till we get such a vehement desire, these excellent Precepts of the Text will seem strange, impertinent things to us.
Saint Paul was found of this, and why should not we? That the Apostle was earnestly desirous After a Fellowship in christ ' s Sufferings, you may read, Philip iii. 10. and till we get such a vehement desire, these excellent Precepts of the Text will seem strange, impertinent things to us.
and if once it be known, that we are Conscientious, and act according to this Principle, our Doors will soon be crowded with People that shall ask, and borrow all we have.
and if once it be known, that we Are Conscientious, and act according to this Principle, our Doors will soon be crowded with People that shall ask, and borrow all we have.
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in which Case we are oblig'd to prevent their asking, as Christ did the Man who had been Weak and Lame eight and thirty Years, Wilt thou be made whole, said he, John v. 6. before he knew Christ intended him any kindness. Giving is a Godlike thing.
in which Case we Are obliged to prevent their asking, as christ did the Man who had been Weak and Lame eight and thirty years, Wilt thou be made Whole, said he, John v. 6. before he knew christ intended him any kindness. Giving is a Godlike thing.
for this is a standing Rule of Interpretation, to compare Spiritual things with Spiritual, 1 Cor. ii. 13. for we must ever suppose, that God cannot contradict himself;
for this is a standing Rule of Interpretation, to compare Spiritual things with Spiritual, 1 Cor. ii. 13. for we must ever suppose, that God cannot contradict himself;
and therefore, if there be an Expression in one place that sounds harsh, it must be soften'd and explain'd by another, in which there is no Obscurity, no Metaphor, no Allegory;
and Therefore, if there be an Expression in one place that sounds harsh, it must be softened and explained by Another, in which there is no Obscurity, no Metaphor, no Allegory;
and to whom to give is to encourage them in Idleness. This being premised, I shall now consider the import of this Command; and it's briefly this. In general.
and to whom to give is to encourage them in Idleness. This being premised, I shall now Consider the import of this Command; and it's briefly this. In general.
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It is intended to pull down that base, earthly, and worldly Temper, which makes us Selfish and unconcern'd about the affliction of Joseph, Nabal - like, Shall I take my Bread,
It is intended to pull down that base, earthly, and worldly Temper, which makes us Selfish and unconcerned about the affliction of Joseph, Nabal - like, Shall I take my Bred,
It is to oblige us to hearken to the Complaints of the Necessitous, to give attention to their Cry, to hear patiently what they have to say, not to turn away from them in a proud, haughty,
It is to oblige us to harken to the Complaints of the Necessitous, to give attention to their Cry, to hear patiently what they have to say, not to turn away from them in a proud, haughty,
or as if it were below our Rank, and Quality, and Station, to consider what Persons, under such low Circumstances, propose to our charitable Consideration.
or as if it were below our Rank, and Quality, and Station, to Consider what Persons, under such low circumstances, propose to our charitable Consideration.
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not to mention, that it is a piece of Gratitude to God to bear with such, it being an acknowledgement of his Goodness, which hath given us a greater Portion of Reason and Understanding, than to them.
not to mention, that it is a piece of Gratitude to God to bear with such, it being an acknowledgement of his goodness, which hath given us a greater Portion of Reason and Understanding, than to them.
whereas a richer Donative coming from us with an unwilling Mind, looks mean and pitiful, and like Objects seen through the wrong end of a Perspective, dwarfish and inconsiderable.
whereas a Richer Donative coming from us with an unwilling Mind, looks mean and pitiful, and like Objects seen through the wrong end of a Perspective, dwarfish and inconsiderable.
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And we shall soon be convinc'd of the Necessity of it, if we consider how it fared with the Pharisees, whose sinister ends and designs in giving Alms drew upon them the threatning Christ speaks of, Matth. vi. 2. Verily they have their Reward.
And we shall soon be convinced of the Necessity of it, if we Consider how it fared with the Pharisees, whose sinister ends and designs in giving Alms drew upon them the threatening christ speaks of, Matthew vi. 2. Verily they have their Reward.
and Fellow - Christians in distress, to discharge our Duty, and to express our Obedience to the Commands of our Master, &c. These are Ends good and laudable,
and Fellow - Christians in distress, to discharge our Duty, and to express our obedience to the Commands of our Master, etc. These Are Ends good and laudable,
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In the Original it's NONLATINALPHABET which imports Wisdom and Discretion in the distribution of our Charitable Gifts, Mens Necessities being various, some more urging, others more tolerable.
In the Original it's which imports Wisdom and Discretion in the distribution of our Charitable Gifts, Men's Necessities being various, Some more urging, Others more tolerable.
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Where God hath given much, remember to give much too, and let not Selfishness tempt you to call that little, which all your Neighbours and understanding Men count a very large Portion.
Where God hath given much, Remember to give much too, and let not Selfishness tempt you to call that little, which all your Neighbours and understanding Men count a very large Portion.
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If every one of us be to lay up in Store for Charitable Uses, as God hath prospered and blessed him in this World, as we read 1 Cor. xvi. 1, 2. Certainly we cannot satisfie our selves, that we give as we ought, if we give not proportionably.
If every one of us be to lay up in Store for Charitable Uses, as God hath prospered and blessed him in this World, as we read 1 Cor. xvi. 1, 2. Certainly we cannot satisfy our selves, that we give as we ought, if we give not proportionably.
See how Love wrought upon the Macedonians, for they went not only beyond proportion, but beyond their power too, in giving relief to the Churches of Judaea, 2 Cor. viii. 1.
See how Love wrought upon the Macedonians, for they went not only beyond proportion, but beyond their power too, in giving relief to the Churches of Judaea, 2 Cor. viii. 1.
Our Religion rests upon better Principles, and another Temper is requir'd of Christians. And that's the true import of that Command, Luke vi. 30. Give to every Man, or to all that ask of thee, i. e.
Our Religion rests upon better Principles, and Another Temper is required of Christians. And that's the true import of that Command, Lycia vi. 30. Give to every Man, or to all that ask of thee, i. e.
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These, without all peradventure, are the true Qualifications of Giving, but we are not to think, that all the Duty requir'd here is incumbent on the Giver.
These, without all Peradventure, Are the true Qualifications of Giving, but we Are not to think, that all the Duty required Here is incumbent on the Giver.
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and if any Necessitous Persons are excluded from being Objects, they must be such as spend what is given them in Rioting and Drunkenness, in Idleness and Laziness,
and if any Necessitous Persons Are excluded from being Objects, they must be such as spend what is given them in Rioting and drunkenness, in Idleness and Laziness,
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Most Commands of this Nature have respect to what ought to be the ordinary practice, supposing still there may be extraordinary Cases wherein the thing may lawfully be superseded, or suspended.
Most Commands of this Nature have respect to what ought to be the ordinary practice, supposing still there may be extraordinary Cases wherein the thing may lawfully be superseded, or suspended.
5. Lend not only to a Person of the same Religion, but to others also, God gave a Law to the Jews, Deut. xv. 8. Thou shalt open thy hand wide unto thy Brother, and shalt surely lend him sufficient for his need, in that which he wanteth.
5. Lend not only to a Person of the same Religion, but to Others also, God gave a Law to the jews, Deuteronomy xv. 8. Thou shalt open thy hand wide unto thy Brother, and shalt surely lend him sufficient for his need, in that which he Wants.
but Christianity being a Profession of a larger Charity, if even a Person who is not of the same Profession with you, would borrow of you, do not you turn away from him;
but Christianity being a Profession of a larger Charity, if even a Person who is not of the same Profession with you, would borrow of you, do not you turn away from him;
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This is agreeable to the Command given, Luke vi. 35. Lend, hoping for nothing again. Not that this is to be done at all times, and upon all occasions;
This is agreeable to the Command given, Lycia vi. 35. Lend, hoping for nothing again. Not that this is to be done At all times, and upon all occasions;
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but sometimes, in order to overcome our love of this present World; especially when Persons are by Providence, or by some extraordinary accident fallen into decay;
but sometime, in order to overcome our love of this present World; especially when Persons Are by Providence, or by Some extraordinary accident fallen into decay;
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and particularly upon the account of a good Conscience: To this purpose, Luke vi. 34. See how ready God is to give to you, and to lend you what ye stand in need of;
and particularly upon the account of a good Conscience: To this purpose, Lycia vi. 34. See how ready God is to give to you, and to lend you what you stand in need of;
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but the wickedness and persidiousness of Men is grown great and extravagant, which hath obliged Magistrates to enact Laws to regulate this Lending, Borrowing,
but the wickedness and perfidiousness of Men is grown great and extravagant, which hath obliged Magistrates to enact Laws to regulate this Lending, Borrowing,
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which, though a Christian may in some Cases make use of, yet let us remember, that we are not to make use of all the Ways and Means the Law of the Land permits to prevent greater Evils.
which, though a Christian may in Some Cases make use of, yet let us Remember, that we Are not to make use of all the Ways and Means the Law of the Land permits to prevent greater Evils.
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And whereas the Law of the Land admits to Arrest, and Imprison Borrowers that do not repay, all that can be said in this Case is, He that shows most Mercy is the better Christian.
And whereas the Law of the Land admits to Arrest, and Imprison Borrowers that do not repay, all that can be said in this Case is, He that shows most Mercy is the better Christian.
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Labour earnestly to eradicate that root of bitterness, even selfishness, which hinders you from doing many excellent Acts, which must adorn your Profession.
Labour earnestly to eradicate that root of bitterness, even selfishness, which hinders you from doing many excellent Acts, which must adorn your Profession.
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Prosperity is so far from being a sign of God's Children, or of our Reconciliation to God, that a Christian who enjoys much of it, hath very great reason to question his Spiritual Condition and Interest in Christ Jesus. Not but that it's possible to be prosperous,
Prosperity is so Far from being a Signen of God's Children, or of our Reconciliation to God, that a Christian who enjoys much of it, hath very great reason to question his Spiritual Condition and Interest in christ jesus. Not but that it's possible to be prosperous,
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FOR the right understanding of this Passage, these following things will deserve Consideration. I. By whom it was said, Thou shalt love thy Neighbour and hate thine Enemy.
FOR the right understanding of this Passage, these following things will deserve Consideration. I By whom it was said, Thou shalt love thy Neighbour and hate thine Enemy.
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1. It hath not been said so by Almighty God in the Old Law; we have indeed a Command, Levit. xix. 18. Thou shalt love thy Neighbour as thy self, but we read no where, Thou shalt hate thine Enemy ;
1. It hath not been said so by Almighty God in the Old Law; we have indeed a Command, Levit. xix. 18. Thou shalt love thy Neighbour as thy self, but we read no where, Thou shalt hate thine Enemy;
so far from it that there are express Precepts against it, as Exod. xxiii. 4, 5. When thou seest thine Enemies Oxe or Ass going astray, thou shalt freely bring him back to him again;
so Far from it that there Are express Precepts against it, as Exod xxiii. 4, 5. When thou See thine Enemies Ox or Ass going astray, thou shalt freely bring him back to him again;
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but because we find, that the very Heathens, from the dictates of this Law of Nature, have shewn Mercy even to their greatest Foes, not only by giving them decent Burial after Death, as Hannibal and others;
but Because we find, that the very heathens, from the dictates of this Law of Nature, have shown Mercy even to their greatest Foes, not only by giving them decent Burial After Death, as Hannibal and Others;
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but also by exercising acts of Charity toward them while they were alive; and therefore, God it could not be that said so, Thou shalt love thy Neighbour, and hate thine Enemy. And therefore,
but also by exercising acts of Charity towards them while they were alive; and Therefore, God it could not be that said so, Thou shalt love thy Neighbour, and hate thine Enemy. And Therefore,
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2. If God did not say so, then the Men that said and taught so, must be the same Men who had corrupted several other Laws of God mention'd in this Chapter,
2. If God did not say so, then the Men that said and taught so, must be the same Men who had corrupted several other Laws of God mentioned in this Chapter,
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and to the interest of the Flesh, even the Scribes and Pharisees, and their Ancestors, the ancient Masters of the Oral Law, who, by their Traditions, rendred the Law of God of none effect.
and to the Interest of the Flesh, even the Scribes and Pharisees, and their Ancestors, the ancient Masters of the Oral Law, who, by their Traditions, rendered the Law of God of none Effect.
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Which shews, that the Lawyer who came to Christ, to enquire of him, What he must do to inherit eternal Life, Luke x. 27. was more rational than the rest;
Which shows, that the Lawyer who Come to christ, to inquire of him, What he must do to inherit Eternal Life, Lycia x. 27. was more rational than the rest;
So that set aside some few judicious, thinking Persons, the Scribes and Pharisees in general pretending warrant from Tradition, had very slight and slender Notions of loving their Neighbour;
So that Set aside Some few judicious, thinking Persons, the Scribes and Pharisees in general pretending warrant from Tradition, had very slight and slender Notions of loving their Neighbour;
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because he was no Friend, no Neighbour, no fit Person to be call'd so, and that they stretcht this even to Men of their own Religion, is evident from v. 46 of this Chapter, and their ordinary Practice.
Because he was no Friend, no Neighbour, no fit Person to be called so, and that they stretched this even to Men of their own Religion, is evident from v. 46 of this Chapter, and their ordinary Practice.
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3. Because God had order'd their Forefathers to destroy the seven Nations of the Land of Canaan, and to root out the Memory of Amalek from under Heaven, Deut. xxv. 19. They inferr'd, that they might lawfully hate all Nations that were not of their Religion, a strange Inference this;
3. Because God had ordered their Forefathers to destroy the seven nations of the Land of Canaan, and to root out the Memory of Amalek from under Heaven, Deuteronomy xxv. 19. They inferred, that they might lawfully hate all nations that were not of their Religion, a strange Inference this;
for though God made them the Executioners of his Wrath and Indignation, and intended them as Instruments, whereby he meant to punish and remove those wicked Men;
for though God made them the Executioners of his Wrath and Indignation, and intended them as Instruments, whereby he meant to Punish and remove those wicked Men;
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yet from thence it follow'd not, that they were to hate them in ordinary Converse, or as they had occasion to meet them accidentally, or about business.
yet from thence it followed not, that they were to hate them in ordinary Converse, or as they had occasion to meet them accidentally, or about business.
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Yet such ill Logicians they were, that from hence they inferr'd, 1. That all Persons who were not of their Religion, were their Enemies. 2. That they might lawfully hate them,
Yet such ill Logicians they were, that from hence they inferred, 1. That all Persons who were not of their Religion, were their Enemies. 2. That they might lawfully hate them,
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Thus the Pharisees taught them from Tradition, and these were the Men, even the ancient Masters of Tradition, from which the Pharisees deriv'd their Pedigree, who perverted this Precept of loving their Neighbour,
Thus the Pharisees taught them from Tradition, and these were the Men, even the ancient Masters of Tradition, from which the Pharisees derived their Pedigree, who perverted this Precept of loving their Neighbour,
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Other things he cannot learn without taking Pains, such as Riding, Fencing, Painting, Reading, Writing, &c. but this he learns without a Teacher, without going to School, without Breeding, without the trouble of an Academy, as easily as he doth Aversion from Goodness,
Other things he cannot Learn without taking Pains, such as Riding, Fencing, Painting, Reading, Writing, etc. but this he learns without a Teacher, without going to School, without Breeding, without the trouble of an Academy, as Easily as he does Aversion from goodness,
With this Maxim the vain Man can baffle all the checks of an unruly Conscience, put by its Importunities, stop its Mouth, dash its Terrors, and silence its loud Cries;
With this Maxim the vain Man can baffle all the Checks of an unruly Conscience, put by its Importunities, stop its Mouth, dash its Terrors, and silence its loud Cries;
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But how irrational this Principle is, how contrary to the Rules of Reason, and the design of Christianity, as it deserves Enquiry, so it is the III. Particular I am to speak of. And here,
But how irrational this Principle is, how contrary to the Rules of Reason, and the Design of Christianity, as it deserves Enquiry, so it is the III. Particular I am to speak of. And Here,
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And now, let the Enemy we have be never so inveterate, never so Malicious or Injurious, still he carries the same Flesh and Blood about him that we do.
And now, let the Enemy we have be never so inveterate, never so Malicious or Injurious, still he carries the same Flesh and Blood about him that we do.
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And it's evident, that by the Enmity of others, our Souls are signal Gainers, as they have an opportunity to exercise the noblest Vertue, which is Self-conquest.
And it's evident, that by the Enmity of Others, our Souls Are signal Gainers, as they have an opportunity to exercise the Noblest Virtue, which is Self-conquest.
However, to be sure, in this Life, on this side Hell, in the midst of the execution of his Wrath and Vengeance, he heaps innumerable Mercies upon them;
However, to be sure, in this Life, on this side Hell, in the midst of the execution of his Wrath and Vengeance, he heaps innumerable mercies upon them;
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and we would not have God hate us, notwithstanding those Acts, it follows, that there is no reason for our hating an Enemy, upon the account of the Injuries he doth, or hath done us.
and we would not have God hate us, notwithstanding those Acts, it follows, that there is no reason for our hating an Enemy, upon the account of the Injuries he does, or hath done us.
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and of whose Help and Assistance we may stand in need, as appears from the Parable of the wounded Man, Luk. x. 30. so Love to our Neighbour imports a faithful discharge of all the Duties of the second Table;
and of whose Help and Assistance we may stand in need, as appears from the Parable of the wounded Man, Luk. x. 30. so Love to our Neighbour imports a faithful discharge of all the Duties of the second Table;
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which is the reason, that St. Paul affirms of this Love, that it is the fulfilling of the Law, because love works no ill to his Neighbour, no ill to Princes, no ill to Magistrates, no ill to Parents or Relations, no ill to High or Low, Rich or Poor, no not to the meanest or poorest Creature, Rom. xiii. 8, 9, 10. 2. The measure of this Love is set down by God himself, Lev. xix. 18.
which is the reason, that Saint Paul affirms of this Love, that it is the fulfilling of the Law, Because love works no ill to his Neighbour, no ill to Princes, no ill to Magistrates, no ill to Parents or Relations, no ill to High or Low, Rich or Poor, no not to the Meanest or Poorest Creature, Rom. xiii. 8, 9, 10. 2. The measure of this Love is Set down by God himself, Lev. xix. 18.
and that we are to make our Love to our selves the Rule and Standard whereby we are to Love others, according to the several degrees of their Relations,
and that we Are to make our Love to our selves the Rule and Standard whereby we Are to Love Others, according to the several Degrees of their Relations,
nor the worst of Men be altogether excluded from our Kindness, or such acts of Kindness, which we might rationally expect under the same Circumstances.
nor the worst of Men be altogether excluded from our Kindness, or such acts of Kindness, which we might rationally expect under the same circumstances.
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3. This Love to our Neighbour, implies not only abstinence from Wrongs and Injuries, from dishonouring our Parents, from Murther, from Adultery, from Stealing, Lying, bearing False-witness,
3. This Love to our Neighbour, Implies not only abstinence from Wrongs and Injuries, from Dishonoring our Parents, from Murder, from Adultery, from Stealing, Lying, bearing False witness,
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but all those positive acts of Charity mention'd in 1 Cor. xiii. 4, 5, 6, 7. and 1 Pet. xi. 8, 9, 10. and Matth. xxv. 35, 36. And these acts must flow from inward Compassion:
but all those positive acts of Charity mentioned in 1 Cor. xiii. 4, 5, 6, 7. and 1 Pet. xi. 8, 9, 10. and Matthew xxv. 35, 36. And these acts must flow from inward Compassion:
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He is no Subject capable of making Peace with, for Peace with him is Enmity against God, wounding our own Soul, destroying the peace of our Consciences,
He is no Subject capable of making Peace with, for Peace with him is Enmity against God, wounding our own Soul, destroying the peace of our Consciences,
For the Actions of Men are so exactly conformable to this Rule, that if a Man were to measure Christ 's Religion by the Practices of his Followers, he might go near to inferr, that Christ taught this Doctrine as well as the Pharisees.
For the Actions of Men Are so exactly conformable to this Rule, that if a Man were to measure christ is Religion by the Practices of his Followers, he might go near to infer, that christ taught this Doctrine as well as the Pharisees.
because I look upon him as mine Enemy? Is this my acknowledgement of God's Love? Is this to express my gratitude for his Goodness? Had God Compassion on me when I was his Enemy,
Because I look upon him as mine Enemy? Is this my acknowledgement of God's Love? Is this to express my gratitude for his goodness? Had God Compassion on me when I was his Enemy,
and shall I overlook the Design, and please my self in my Hatred and Ill-nature? I am moved by the Examples of great Men, by the Examples of good Men, by the Examples of my ordinary Neighbours,
and shall I overlook the Design, and please my self in my Hatred and Ill-nature? I am moved by the Examples of great Men, by the Examples of good Men, by the Examples of my ordinary Neighbours,
Would any Man think that we are of the number of those Believers we read of Heb. xi.? Their Belief affected and wrought upon their Hearts, and put them upon Heroick Actions;
Would any Man think that we Are of the number of those Believers we read of Hebrew xi.? Their Belief affected and wrought upon their Hearts, and put them upon Heroic Actions;
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This puts me in mind of the Justice of that Expostulation, and the Proceedings we read of Matth. xviii. 32, 33, 34. Then his Lord, after he had called him, said unto him, O thou wicked Servant, I forgave thee all that Debt, because thou desiredst me:
This puts me in mind of the justice of that Expostulation, and the Proceedings we read of Matthew xviii. 32, 33, 34. Then his Lord, After he had called him, said unto him, Oh thou wicked Servant, I forgave thee all that Debt, Because thou desiredst me:
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II. Though the Law of Moses enjoyn'd this Precept, To love our Neighbour as our selves, yet the Gospel presses it much more, and in greater Instances too.
II Though the Law of Moses enjoined this Precept, To love our Neighbour as our selves, yet the Gospel presses it much more, and in greater Instances too.
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They lay the stress of Religion upon it, and when they would describe Christians, who thrive under the Showers and Irrigations of the Gospel, they say, That their Faith grows exceedingly,
They lay the stress of Religion upon it, and when they would describe Christians, who thrive under the Showers and Irrigations of the Gospel, they say, That their Faith grows exceedingly,
and the Charity of every one toward each other abounds, 2 Thess. i. 3. This was the distinguishing Character of the Primitive Believers, and their Love one to another, their dear, their tender, their affectionate Love one to another was taken notice of beyond any other Vertue whatsoever.
and the Charity of every one towards each other abounds, 2 Thess i. 3. This was the distinguishing Character of the Primitive Believers, and their Love one to Another, their dear, their tender, their affectionate Love one to Another was taken notice of beyond any other Virtue whatsoever.
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They called themselves Brethren and Sisters, and by the Brotherhood or Fraternity they meant the Christian Church, as appears from Clemens Romanus. Their Hospitality, their Candour, their Veracity, their Beneficence, were the wonder of all Spectators.
They called themselves Brothers and Sisters, and by the Brotherhood or Fraternity they meant the Christian Church, as appears from Clemens Romanus. Their Hospitality, their Candour, their Veracity, their Beneficence, were the wonder of all Spectators.
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and to their very Enemies was unspeakable, insomuch, that Julian the Apostate saw there was no way to propagate Heathenism, like that of imitating Christians in their Works and Labours of Love and Charity.
and to their very Enemies was unspeakable, insomuch, that Julian the Apostate saw there was no Way to propagate Heathenism, like that of imitating Christians in their Works and Labours of Love and Charity.
The Branches of this Love to our Neighbours are many and various, and he who abounds in these acts of Love, gets a Holy assurance, that he is neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. Lord!
The Branches of this Love to our Neighbours Are many and various, and he who abounds in these acts of Love, gets a Holy assurance, that he is neither barren nor unfruitful in the knowledge of our Lord jesus christ. Lord!
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When shall that pristine Unity and Purity return? When shall that admirable Spirit, which shined so bright in the primitive Believers revive again? Lord!
When shall that pristine Unity and Purity return? When shall that admirable Spirit, which shined so bright in the primitive Believers revive again? Lord!
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MArcellinus writing to St. Austin, tells him, That the great Stumbling-Blocks which lay in the way of the Heathens of his Time, especially of the wittier sort,
Marcellinus writing to Saint Austin, tells him, That the great Stumbling-Blocks which lay in the Way of the heathens of his Time, especially of the wittier sort,
and hindred them from embracing Christianity, were chiefly these three, the Incarnation of our Lord, the meanness of his Miracles, which they thought those of Apollonius Tyanaeus did equal,
and hindered them from embracing Christianity, were chiefly these three, the Incarnation of our Lord, the meanness of his Miracles, which they Thought those of Apollonius Tyanaeus did equal,
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What! Love a Man that hath sought my Life? Caress a Wretch that hath attempted to ravish the pledges of my Love? Take him into my Arms that hath endeavour'd to snatch from me the dearest Blessings I enjoy? He might as well have bid us pull up Mountains by the Roots, transplant Islands, touch the Sun with our Fingers,
What! Love a Man that hath sought my Life? Caress a Wretch that hath attempted to ravish the pledges of my Love? Take him into my Arms that hath endeavoured to snatch from me the dearest Blessings I enjoy? He might as well have bid us pull up Mountains by the Roots, transplant Islands, touch the Sun with our Fingers,
Indeed, this seems to be the highest step of Christianity, and he that is arrived to an habitual observance of this Rule, may not unfitly be said to be come to the top of the Mount of God.
Indeed, this seems to be the highest step of Christianity, and he that is arrived to an habitual observance of this Rule, may not unfitly be said to be come to the top of the Mount of God.
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If the Reward be proportion'd to the Difficulty we see Men refuse no Pains. What is daily practis'd in Martial or Warlike Exploits is a demonstration of it.
If the Reward be proportioned to the Difficulty we see Men refuse no Pains. What is daily practised in Martial or Warlike Exploits is a demonstration of it.
and how the whole concern is to be managed, I do not now enquire, but supposing that it hath been done, the Inference is Rational, that it may be done again.
and how the Whole concern is to be managed, I do not now inquire, but supposing that it hath been done, the Inference is Rational, that it may be done again.
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but since it is very possible to be a Saint, and to arrive to a state of Holiness, it follows this Precept is practicable, and far from being impossible. Nay,
but since it is very possible to be a Saint, and to arrive to a state of Holiness, it follows this Precept is practicable, and Far from being impossible. Nay,
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4. It hath been done with respect to some Acts at least, by natural Men, and upon the account of Temporal Interest, either in a Bravado, or out of Generosity,
4. It hath been done with respect to Some Acts At least, by natural Men, and upon the account of Temporal Interest, either in a Bravado, or out of Generosity,
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and if it were possible to do it upon a motive of Temporal Interest, why should it be thought impossible to be done upon a greater Motive, even Mens eternal welfare? It is but changing the Principle, which is the spring of Motion,
and if it were possible to do it upon a motive of Temporal Interest, why should it be Thought impossible to be done upon a greater Motive, even Men's Eternal welfare? It is but changing the Principle, which is the spring of Motion,
I. The general Command. Love your Enemies. II. The Branches or the Particulars of it. Bless them, &c. I. The general Command. Love your Enemies. And here I must note,
I The general Command. Love your Enemies. II The Branches or the Particulars of it. Bless them, etc. I The general Command. Love your Enemies. And Here I must note,
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for though there is an Humanity to be shewn even to a Publick Enemy, by what the Prophet Elisha did to the Host of Syria, when he had enclosed them in Samaria, the King of Israel would have dispatch'd them with the Sword.
for though there is an Humanity to be shown even to a Public Enemy, by what the Prophet Elisha did to the Host of Syria, when he had enclosed them in Samaria, the King of Israel would have dispatched them with the Sword.
This Precept being given to Christians, consider'd as they live and converse together, we must conclude, that by the Enemies who are to be loved are meant Enemies in a more private Capacity, such as we meet with in Conversation,
This Precept being given to Christians, considered as they live and converse together, we must conclude, that by the Enemies who Are to be loved Are meant Enemies in a more private Capacity, such as we meet with in Conversation,
thou shalt in any wise rebuke thy Neighbour, and not suffer Sin upon him. Nor, 5. Doth this Command import, that we are to make an Enemy our Bosom Friend;
thou shalt in any wise rebuke thy Neighbour, and not suffer since upon him. Nor, 5. Does this Command import, that we Are to make an Enemy our Bosom Friend;
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and let no Man plead here, that Love arising from the agreeableness of the Object, it's impossible there should be any real Love in the Heart toward an Enemy,
and let no Man plead Here, that Love arising from the agreeableness of the Object, it's impossible there should be any real Love in the Heart towards an Enemy,
and professes the same Faith, the same God, the same Jesus, and the same Religion; all which Respects, make even an Enemy an agreeable Object of our Love.
and Professes the same Faith, the same God, the same jesus, and the same Religion; all which Respects, make even an Enemy an agreeable Object of our Love.
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why are not we enamour'd with it? Why should we think much of it to cry, God bless you, when the Enemy cries, God damn you? Is not the one as easily said as the other,
why Are not we enamoured with it? Why should we think much of it to cry, God bless you, when the Enemy cries, God damn you? Is not the one as Easily said as the other,
if we use it by way of Retaliation? Can that be lovely in us, which all Men take to be deformity in him? Doth not the Enemy sin grievously against God,
if we use it by Way of Retaliation? Can that be lovely in us, which all Men take to be deformity in him? Does not the Enemy since grievously against God,
if we do not return soft Answers for his rough and insolent ones, even Blessings for Curses? Such Christian returns God blesses sometimes with Conversion of the Enemy,
if we do not return soft Answers for his rough and insolent ones, even Blessings for Curses? Such Christian returns God Blesses sometime with Conversion of the Enemy,
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and thinks himself concern'd to reward the Self-denial with an extraordinary Providence. To this purpose Moschus tells us, That three Religious Men Travelling, and losing their way,
and thinks himself concerned to reward the Self-denial with an extraordinary Providence. To this purpose Moschus tells us, That three Religious Men Traveling, and losing their Way,
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But so it happen'd, that ignorantly they laid themselves down at the edge or corner of a Corn-field, whereby they pressed a portion of Corn on the Ground.
But so it happened, that ignorantly they laid themselves down At the edge or corner of a Cornfield, whereby they pressed a portion of Corn on the Ground.
The innocent Men let him run on, and then with all gentleness imaginable told him, Truly you say right, if we had had the fear of God before us, we should never have done so.
The innocent Men let him run on, and then with all gentleness imaginable told him, Truly you say right, if we had had the Fear of God before us, we should never have done so.
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The Man went on Cursing and Railing, and they still confessing their Faults, and begging his Pardon, which at last so wrought upon the Cholerick Man, that he left his Oxen and his Fields,
The Man went on Cursing and Railing, and they still confessing their Faults, and begging his Pardon, which At last so wrought upon the Choleric Man, that he left his Oxen and his Fields,
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This is to do acts of Beneficence to the Enemy, to Cloathe him, to Feed him, to give him Drink, to Instruct him, to Guide him, to Direct him, to Relieve him, to Assist him in his Necessities,
This is to do acts of Beneficence to the Enemy, to Cloth him, to Feed him, to give him Drink, to Instruct him, to Guide him, to Direct him, to Relieve him, to Assist him in his Necessities,
and what were all the Days of his Ministry among the Jews, but so many Instances of doing good to his Enemies? even to those who call'd him all to nought.
and what were all the Days of his Ministry among the jews, but so many Instances of doing good to his Enemies? even to those who called him all to nought.
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Their Enemies were the Objects of their Tenderness, when they were Sick, or wanted their Assistance, they watch'd with them, they visited them, they attended them, they ran for them, they dressed their Sores,
Their Enemies were the Objects of their Tenderness, when they were Sick, or wanted their Assistance, they watched with them, they visited them, they attended them, they ran for them, they dressed their Sores,
The very Heathens saw, that this doing good for Evil was necessary to the Perfection of Humane Nature, which made Phocion, when unjustly condemn'd by the Athenians, being ask'd before his Death,
The very heathens saw, that this doing good for Evil was necessary to the Perfection of Humane Nature, which made Phocion, when unjustly condemned by the Athenians, being asked before his Death,
Eusebius of Samosata, an Orthodox Bishop, dying of his Wound, which a furious Arrian Woman had given him, by throwing a great Stone at his Head, made it his request to the Magistrate of the Town,
Eusebius of Samosata, an Orthodox Bishop, dying of his Wound, which a furious Arrian Woman had given him, by throwing a great Stone At his Head, made it his request to the Magistrate of the Town,
And if this be the Nature of our Religion, to do good to them that hate us, how do we satisfie our selves without this Ornament of our Profession? Why do we stand reasoning and disputing about the hardness of the thing,
And if this be the Nature of our Religion, to do good to them that hate us, how do we satisfy our selves without this Ornament of our Profession? Why do we stand reasoning and disputing about the hardness of the thing,
If this be our Religion, why are we loath to put it in practice? What! Do we think it enough to be able to say, that there is such a Precept in the Pandects of our Religion, in the Body of our Divinity,
If this be our Religion, why Are we loath to put it in practice? What! Do we think it enough to be able to say, that there is such a Precept in the Pandects of our Religion, in the Body of our Divinity,
yet, for ought we see, the Examples and Instances of doing Good for Evil, are not so frequent now as they were in Ages labouring under greater darkness.
yet, for ought we see, the Examples and Instances of doing Good for Evil, Are not so frequent now as they were in Ages labouring under greater darkness.
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Our Chronicles tell us of Richard I. King of England, that when a Soldier, one Gourdion, had purposely wounded him with an Arrow, of which he died soon after;
Our Chronicles tell us of Richard I King of England, that when a Soldier, one Gourdion, had purposely wounded him with an Arrow, of which he died soon After;
the Villain being taken Prisoner, the King sent for him, desirous to know the reason of his barbarous Attempt, who very resolutely told him, that the reason was,
the Villain being taken Prisoner, the King sent for him, desirous to know the reason of his barbarous Attempt, who very resolutely told him, that the reason was,
because the King had formerly killed his Father, and two of his Brothers, which words so mov'd the King, that he not only pardon'd and discharg'd him,
Because the King had formerly killed his Father, and two of his Brother's, which words so moved the King, that he not only pardoned and discharged him,
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And of St. Lewis the French King, we read, that when a Woman had revil'd and reproach'd him upon some acts of Government, not very pleasing to the People, he commanded his Servants to carry her a Reward,
And of Saint Lewis the French King, we read, that when a Woman had reviled and reproached him upon Some acts of Government, not very pleasing to the People, he commanded his Servants to carry her a Reward,
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for this gives Confidence to the dying Man, that God will do him good, for the Evil he hath done against him, it being a standing Rule, With what measure ye meet, it shall be measured to you again, Luke vi. 38. 3. Pray for them that persecute you, and despitefully use you.
for this gives Confidence to the dying Man, that God will do him good, for the Evil he hath done against him, it being a standing Rule, With what measure you meet, it shall be measured to you again, Luke vi. 38. 3. Pray for them that persecute you, and despitefully use you.
Thus pray'd St. Stephen, Acts vii. 60. Lord lay not this Sin to their Charge, and when he had said so, he fell asleep. Surely, this good Man died in Charity.
Thus prayed Saint Stephen, Acts vii. 60. Lord lay not this since to their Charge, and when he had said so, he fell asleep. Surely, this good Man died in Charity.
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Are they greater than those which were offer'd to Christ Jesus, or the Proto-Martyr? The greatest Injury that can be done to a Man is, taking away his Life,
are they greater than those which were offered to christ jesus, or the Proto-Martyr? The greatest Injury that can be done to a Man is, taking away his Life,
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Such Prayers God gives solemn Audience to, and blesses with Miracles of Mercy, and the Enemies remember'd in such Prayers receive considerable benefit.
Such Prayers God gives solemn Audience to, and Blesses with Miracles of Mercy, and the Enemies remembered in such Prayers receive considerable benefit.
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That three Thousand Souls were Converted and prick'd at the Heart by St. Peter 's Sermon, is justly believ'd to have been the effect of Christ 's Prayer for his Enemies.
That three Thousand Souls were Converted and pricked At the Heart by Saint Peter is Sermon, is justly believed to have been the Effect of christ is Prayer for his Enemies.
And the Father's generally tell us, that St. Stephen 's Prayer was the cause that St. Paul was Converted from a Persecuter, from a Blasphemer, to the Faith, to Holiness,
And the Father's generally tell us, that Saint Stephen is Prayer was the cause that Saint Paul was Converted from a Persecutor, from a Blasphemer, to the Faith, to Holiness,
Such force have these Prayers for our Enemies, especially if coming from the Heart: Nor must we content our selves with Prayers for our Enemies in general;
Such force have these Prayers for our Enemies, especially if coming from the Heart: Nor must we content our selves with Prayers for our Enemies in general;
but Intercessions and Groans unutterable must be particularly for that Enemy, that Man or Woman who hath persecuted and despitefully used us, loaded us with the blackest Calumnies,
but Intercessions and Groans unutterable must be particularly for that Enemy, that Man or Woman who hath persecuted and despitefully used us, loaded us with the Blackest Calumnies,
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These must be named and specified in our Prayers, both Publick and Private, and for the Person who hath been Injurious to us, our Supplications must be put up, not only once and twice,
These must be nam and specified in our Prayers, both Public and Private, and for the Person who hath been Injurious to us, our Supplications must be put up, not only once and twice,
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but often, and importunately, and for ought we know, he that went out from us an Enemy, may come home a Friend, a Friend to God and to Religion, a Friend to our Persons and Concerns, a Friend to all that call on the Name of the Lord Jesus.
but often, and importunately, and for ought we know, he that went out from us an Enemy, may come home a Friend, a Friend to God and to Religion, a Friend to our Persons and Concerns, a Friend to all that call on the Name of the Lord jesus.
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If this be not the effect, remember you go home Enemies of God, and of Christ Jesus. There is no medium, you must either be God's Friends, or his Enemies.
If this be not the Effect, Remember you go home Enemies of God, and of christ jesus. There is no medium, you must either be God's Friends, or his Enemies.
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so distasteful to Flesh and Blood? However, the Duty looks fair and lovely, and Reason says, it is a Perfection which deserves our Ambition and Endeavour.
so distasteful to Flesh and Blood? However, the Duty looks fair and lovely, and Reason Says, it is a Perfection which deserves our Ambition and Endeavour.
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The Enemy is a preacher of Patience, a teacher of Submission, a School-master that is to instruct thee in the Art of Humility, and resisting Temptations.
The Enemy is a preacher of Patience, a teacher of Submission, a Schoolmaster that is to instruct thee in the Art of Humility, and resisting Temptations.
If thou improve his Snarlings and rude Assaults, mak'st them occasions and incentives to Prayer, to do good to his Soul and Body, thy Soul will thrive,
If thou improve his Snarlings and rude Assaults, Makest them occasions and incentives to Prayer, to do good to his Soul and Body, thy Soul will thrive,
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and thy Spirit grow healthy, and his Injuries will become Gems, and Jewels, and Pretious Stones, as that Holy Man said, whereby the Foe pelts and drives thy Soul to Heaven.
and thy Spirit grow healthy, and his Injuries will become Gems, and Jewels, and Precious Stones, as that Holy Man said, whereby the Foe pelts and drives thy Soul to Heaven.
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Who doth not commiserate a blind Man? And which is the greater blindness, Corporal or Spiritual? The poor Wretch sees not how sweet and how gracious the Lord is,
Who does not commiserate a blind Man? And which is the greater blindness, Corporal or Spiritual? The poor Wretch sees not how sweet and how gracious the Lord is,
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He hath no sence of the height, and breadth, and depth, and length of the Love of Jesus Christ. He sees not the mighty Obligations that lie upon him to Love his Neighbour as himself,
He hath no sense of the height, and breadth, and depth, and length of the Love of jesus christ. He sees not the mighty Obligations that lie upon him to Love his Neighbour as himself,
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and wilt thou be angry with him for acting according to his Nature? Why art not thou angry with the Fire for barning the Stuff that's thrown into it? An unconverted Man acts according to his Temper,
and wilt thou be angry with him for acting according to his Nature? Why art not thou angry with the Fire for barning the Stuff that's thrown into it? an unconverted Man acts according to his Temper,
and Interest, and Passion, according to his Nature, as much as the Sun, and Rain, and Wind. These move not thine Anger, or thy Rage, let them blow, and scorch,
and Interest, and Passion, according to his Nature, as much as the Sun, and Rain, and Wind. These move not thine Anger, or thy Rage, let them blow, and scorch,
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2. There is a Promise, and a Promise which if believed, and rely'd upon, will very much animate and encourage us to these acts of Love. It is, Prov. xvi. 7.
2. There is a Promise, and a Promise which if believed, and relied upon, will very much animate and encourage us to these acts of Love. It is, Curae xvi. 7.
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If a Man's ways please the Lord, he will make his very Enemies to be at Peace with him, we have no more to do but still to be followers of that which is good, and God will turn and wind things for our advantage,
If a Man's ways please the Lord, he will make his very Enemies to be At Peace with him, we have no more to do but still to be followers of that which is good, and God will turn and wind things for our advantage,
Talk what you will, it is not Philosophy, nor conversing with Men of this Age, nor being at Court, nor seeing Fashions, that will make you Masters of this Love.
Talk what you will, it is not Philosophy, nor conversing with Men of this Age, nor being At Court, nor seeing Fashions, that will make you Masters of this Love.
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Behold the Son of God whom I have promised to follow, and to imitate, even he who bleeds on the Cross, he blessed me that had cursed him, did good to me that had hated him,
Behold the Son of God whom I have promised to follow, and to imitate, even he who bleeds on the Cross, he blessed me that had cursed him, did good to me that had hated him,
Thy Love must burn that dross away, and whenever my unruly Passions rise against my Enemy, I'll t•row the whole weight of thy Love upon them, that they may be crush'd to Death, and expire.
Thy Love must burn that dross away, and whenever my unruly Passion rise against my Enemy, I'll t•row the Whole weight of thy Love upon them, that they may be crushed to Death, and expire.
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and St. Jerom takes notice, that when he was very old, and his Disciples came to visit him, still he would say, My little Children love one another, and being ask'd,
and Saint Jerome Takes notice, that when he was very old, and his Disciples Come to visit him, still he would say, My little Children love one Another, and being asked,
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and charged them, as they hop'd for the everlasting Kingdom he promised and proclaim'd, to love their Enemies, to bless them that curse them, to do good to them that hate them, &c. He lays down some Motives and Arguments in the Text, which he thought would prevail with rational and considerate Men,
and charged them, as they hoped for the everlasting Kingdom he promised and proclaimed, to love their Enemies, to bless them that curse them, to do good to them that hate them, etc. He lays down Some Motives and Arguments in the Text, which he Thought would prevail with rational and considerate Men,
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and every Man a Lyar. He knew they would prevail, and no doubt they will prevail with Men who are ambitious of things unseen, ambitious of the invisible future Glory, ambitious of being Children of their Father which is in Heaven ;
and every Man a Lyar. He knew they would prevail, and no doubt they will prevail with Men who Are ambitious of things unseen, ambitious of the invisible future Glory, ambitious of being Children of their Father which is in Heaven;
Concerning the Phrases and Expressions of the Text, I have only this to observe, That for NONLATINALPHABET Children, some ancient Copies read NONLATINALPHABET,
Concerning the Phrases and Expressions of the Text, I have only this to observe, That for Children, Some ancient Copies read,
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In Heaven, not that he is confined to that place, for he is not far from every one of us, Act. xvii. 27. and The Heaven, even the Heaven of Heavens, cannot contain thee, saith Solomon, 1 Kings viii. 27.
In Heaven, not that he is confined to that place, for he is not Far from every one of us, Act. xvii. 27. and The Heaven, even the Heaven of Heavens, cannot contain thee, Says Solomon, 1 Kings viii. 27.
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This is all I think necessary to observe concerning the Expressions used here. The more material things may be resolv'd into these following Propositions.
This is all I think necessary to observe Concerning the Expressions used Here. The more material things may be resolved into these following Propositions.
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Man is born like a wild Asses Colt, saith Job xi. 12. and according to the Doctrine of our Church we are born in Sin, as David professes of himself, Psal. li. 5. and are by Nature Children of Wrath, Eph. ii. 2. and if either a new Principle be not put into us, or that Principle be not improv'd, we become Children of Disobedience, Eph. v. 9. and Children of the Devil, 1 John iii. 10. Cursed Children, 2 Pet. ii. 14. Strange Children, Hos. v. 7. Foolish, disobedient, deceived, serving divers Lusts and Pleasures, living in Envy and Malice, hateful and hating one another.
Man is born like a wild Asses Colt, Says Job xi. 12. and according to the Doctrine of our Church we Are born in since, as David Professes of himself, Psalm li. 5. and Are by Nature Children of Wrath, Ephesians ii. 2. and if either a new Principle be not put into us, or that Principle be not improved, we become Children of Disobedience, Ephesians v. 9. and Children of the devil, 1 John iii. 10. Cursed Children, 2 Pet. ii. 14. Strange Children, Hos. v. 7. Foolish, disobedient, deceived, serving diverse Lustiest and Pleasures, living in Envy and Malice, hateful and hating one Another.
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But after that the kindness of God our Saviour appears, not by preceding Works of Righteousness, which we have done or which deserve it, but according to his Mercy he saves us by the washing of Regeneration, and by the renewing of the Holy Ghost which he sheds on us through our Lord Jesus Christ, saith the Apostle, Tit. iii. 3, 4, 5. And thus we become the Children of God.
But After that the kindness of God our Saviour appears, not by preceding Works of Righteousness, which we have done or which deserve it, but according to his Mercy he saves us by the washing of Regeneration, and by the renewing of the Holy Ghost which he sheds on us through our Lord jesus christ, Says the Apostle, Tit. iii. 3, 4, 5. And thus we become the Children of God.
Baptism prepares us, the Word of God convinces us, the Holy Ghost changes us, the Merits of Christ Jesus recommend us, our good Works testifie of us, the Grace of God accepts of us,
Baptism prepares us, the Word of God convinces us, the Holy Ghost changes us, the Merits of christ jesus recommend us, our good Works testify of us, the Grace of God accepts of us,
and at last Heaven receives us, and this is to be born of God, 1 John iii. 9. or to be born from above, John iii. 3. or rather to be born again, and that not of corruptible, but of incorruptible Seed, 1 Pet. i. 23.
and At last Heaven receives us, and this is to be born of God, 1 John iii. 9. or to be born from above, John iii. 3. or rather to be born again, and that not of corruptible, but of incorruptible Seed, 1 Pet. i. 23.
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Here Grace is the chief Ingredient, even Grace scowring the Heart with supernatural Motions, or with motions of Love, Grace manifested not only in Discourses,
Here Grace is the chief Ingredient, even Grace scouring the Heart with supernatural Motions, or with motions of Love, Grace manifested not only in Discourses,
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From all which it clearly appears, that the Nature and Honour of a Child of God doth not depend upon the Ranks and Qualities of Men or outward Respects and Privileges.
From all which it clearly appears, that the Nature and Honour of a Child of God does not depend upon the Ranks and Qualities of Men or outward Respects and Privileges.
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as well as the greatest Prince, for God is no respecter of Persons. And whoever believes in him, as he hath reveal'd himself in Christ Jesus, Honours, Respects,
as well as the greatest Prince, for God is no respecter of Persons. And whoever believes in him, as he hath revealed himself in christ jesus, Honours, Respects,
I know there have been various vain Pretences of Men, of the Stoicks of old particularly, who boasted of their Philosophy, that it was able to make Men like the Deity in Perfection;
I know there have been various vain Pretences of Men, of the Stoics of old particularly, who boasted of their Philosophy, that it was able to make Men like the Deity in Perfection;
particularly Nebuchadnezzar, of whom we read, Es. xiv. 13, 14. that He said in his Heart, I will ascend into Heaven, I will exalt my Throne above the Stars of God.
particularly Nebuchadnezzar, of whom we read, Es. xiv. 13, 14. that He said in his Heart, I will ascend into Heaven, I will exalt my Throne above the Stars of God.
But these are nothing but insolent Affectations of the Divine Grandeur, Follies, which Prosperous and Tyrannical Princes are apt to fall into, through the Flatteries of their Slaves and Parasites;
But these Are nothing but insolent Affectations of the Divine Grandeur, Follies, which Prosperous and Tyrannical Princes Are apt to fallen into, through the Flatteries of their Slaves and Parasites;
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and that they have Power like God to root out and to pull down, to destroy and to throw down, to build and to plant, as it is said, Jer. i. 10. a meer effect of intolerable Pride and Haughtiness, and the proper Character of the Man of Sin, spoken of 2 Thess. ii. 3, 4. who exalts himself above all that is called God, i. e.
and that they have Power like God to root out and to pull down, to destroy and to throw down, to built and to plant, as it is said, Jer. i. 10. a mere Effect of intolerable Pride and Haughtiness, and the proper Character of the Man of since, spoken of 2 Thess ii. 3, 4. who exalts himself above all that is called God, i. e.
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for like God, they will take Vengeance on those who affront them, nay, rather than there should be no likeness betwixt God and them, they'll make God like themselves, false to his Word,
for like God, they will take Vengeance on those who affront them, nay, rather than there should be no likeness betwixt God and them, They'll make God like themselves, false to his Word,
These things hast thou done, saith God, and I kept silence, and thou thought'st that I was altogether such a one as thy self, Psal. l. 21. I omit here the Gibberish and phantastick Conceits of Enthusiasts, and Quietists, the Disciples of Jacob Behmen and Molinos, and the Indian Joquies, who talk of such a likeness, that they pretend to be Deify'd and Absorb'd by the Divine Essence.
These things hast thou done, Says God, and I kept silence, and thou thoughtest that I was altogether such a one as thy self, Psalm l. 21. I omit Here the Gibberish and fantastic Conceits of Enthusiasts, and Quietists, the Disciples of Jacob Behmen and Molinos, and the Indian Joquies, who talk of such a likeness, that they pretend to be Deified and Absorbed by the Divine Essence.
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Nor is this only an Essay, an Attempt, or empty wish, but it really and actually effects all this in honest and well disposed Minds, and to compass it,
Nor is this only an Essay, an Attempt, or empty wish, but it really and actually effects all this in honest and well disposed Minds, and to compass it,
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2. It sets before us very excellent Examples, even those of the Holy Apostles and Primitive Believers, who practis'd all this through Christ that strengthen'd them,
2. It sets before us very excellent Examples, even those of the Holy Apostles and Primitive Believers, who practised all this through christ that strengthened them,
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4. It displays in lively Colours the eternal Reward, and Bliss, and Recompence, which shall fall to the share of all those who heartily imitate their Father in Heaven, in the aforesaid Particulars.
4. It displays in lively Colours the Eternal Reward, and Bliss, and Recompense, which shall fallen to the share of all those who heartily imitate their Father in Heaven, in the aforesaid Particulars.
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Shall we call our selves Children of this great King, and do nothing that's truly like our Father which is in Heaven? It's a wonderful mistake to think, that all our Religion is only to make us just and honest in our Callings and Dealings,
Shall we call our selves Children of this great King, and do nothing that's truly like our Father which is in Heaven? It's a wondered mistake to think, that all our Religion is only to make us just and honest in our Callings and Dealings,
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It is not only to make you obedient to Humane Laws, but to elevate your Souls above the ordinary level, that you may by your Lives transcend those Laws,
It is not only to make you obedient to Humane Laws, but to elevate your Souls above the ordinary level, that you may by your Lives transcend those Laws,
if you take Courage to live up to the Holy Rules of it, greater than all the mighty Conquerors, who while they have conquer'd Cities, have continued Slaves to their Lusts and Passions.
if you take Courage to live up to the Holy Rules of it, greater than all the mighty Conquerors, who while they have conquered Cities, have continued Slaves to their Lustiest and Passion.
What is greater than God? What greater than your Father which is in Heaven? And in imitating him in the Qualifications aforesaid, you'll arrive to a Greatness Divine and Godlike,
What is greater than God? What greater than your Father which is in Heaven? And in imitating him in the Qualifications aforesaid, You'll arrive to a Greatness Divine and Godlike,
for he makes his Sun rise on the Evil and the Good, which leads me to the third Proposition. III. Prop. The greatness and vastness of God's Bounty is to be seen in making his Sun shine upon the Evil and the Good;
for he makes his Sun rise on the Evil and the Good, which leads me to the third Proposition. III. Prop. The greatness and vastness of God's Bounty is to be seen in making his Sun shine upon the Evil and the Good;
or as it was to keep the Flames of the Furnace from burning the three Young-Men in Daniel, those very Flames which consumed the other Men, who were thrown into the Oven.
or as it was to keep the Flames of the Furnace from burning the three Young-Men in daniel, those very Flames which consumed the other Men, who were thrown into the Oven.
how easie, I say, were it for him to reflect, Whence comes this Sun-shine, do not these Rays descend from the Father of Lights, whose ways I have derided, whose Words and Ordinances I have despised,
how easy, I say, were it for him to reflect, Whence comes this Sunshine, do not these Rays descend from the Father of Lights, whose ways I have derided, whose Words and Ordinances I have despised,
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and whose Precepts I have laugh'd at? What Ingratitude is this? Would I use a Friend so? And what? put these Indignities upon my best and greatest Friend? See how his love to me shines in that glorious Sun,
and whose Precepts I have laughed At? What Ingratitude is this? Would I use a Friend so? And what? put these Indignities upon my best and greatest Friend? See how his love to me shines in that glorious Sun,
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The Sun which comforts the Evil Man, his Body and his Grounds, is to put him in mind of his Duty, to warm his Soul with serious Considerations, till they melt his Heart into Remorse and Compunction.
The Sun which comforts the Evil Man, his Body and his Grounds, is to put him in mind of his Duty, to warm his Soul with serious Considerations, till they melt his Heart into Remorse and Compunction.
that such of you as have hitherto been careless Observers of these Ends, would be perswaded to make this Rain and Sun-shine the Ladder for your Thoughts to rise,
that such of you as have hitherto been careless Observers of these Ends, would be persuaded to make this Rain and Sunshine the Ladder for your Thoughts to rise,
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and in doing so, presents you with a powerful Motive to offer him your reasonable Service, that the Sun of Righteousness may shine upon you with healing under his Wings ;
and in doing so, presents you with a powerful Motive to offer him your reasonable Service, that the Sun of Righteousness may shine upon you with healing under his Wings;
besides these, God hath other Ends in vouchsafing his Rain and Sun-shine, even to the worst of Men, Ends in which the Pious, the Serious, the Religious are particularly concern'd. And,
beside these, God hath other Ends in vouchsafing his Rain and Sunshine, even to the worst of Men, Ends in which the Pious, the Serious, the Religious Are particularly concerned. And,
So that whenever you are provok'd to uncharitable Thoughts, and to a strange Behaviour to those who have wrong'd you, you need go no farther than the Sun that shines upon your Heads,
So that whenever you Are provoked to uncharitable Thoughts, and to a strange Behaviour to those who have wronged you, you need go no farther than the Sun that shines upon your Heads,
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If God be so kind to his very Enemies, what will he be to his Friends? If those that hate him enjoy so much of his Bounty, what may those look for who love him? If his Goodness be so great to his Foes,
If God be so kind to his very Enemies, what will he be to his Friends? If those that hate him enjoy so much of his Bounty, what may those look for who love him? If his goodness be so great to his Foes,
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These are Mercies design'd chiefly for his Slaves and meaner Servants. They are greater, richer, and nobler Blessings that are appointed for his Friends and Children.
These Are mercies designed chiefly for his Slaves and meaner Servants. They Are greater, Richer, and Nobler Blessings that Are appointed for his Friends and Children.
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Grieve not ye in whom the fruits of the Spirit do appear, that God doth not give you the Blessings of his Left-hand, the Blessings of Men who have their portion in this Life.
Grieve not you in whom the fruits of the Spirit do appear, that God does not give you the Blessings of his Left hand, the Blessings of Men who have their portion in this Life.
The Joys above, the triumphs of Paradise, the felicity of Angels, the festivals of Heaven, the eternal Enjoyments of God, the everlasting rest, the endless beatitude in your Father's House.
The Joys above, the Triumphos of Paradise, the felicity of Angels, the festivals of Heaven, the Eternal Enjoyments of God, the everlasting rest, the endless beatitude in your Father's House.
and when their Earthly House of this Tabernacle shall be dissolv'd, there will fall to their share a building of God, a House not made with hands, eternal in the Heavens.
and when their Earthly House of this Tabernacle shall be dissolved, there will fallen to their share a building of God, a House not made with hands, Eternal in the Heavens.
For if you love them which love you, what Reward have you? Do not even the Publicans the same? And if ye salute your Brethren only, what do you more than others? Do not even the Publicans so?
For if you love them which love you, what Reward have you? Do not even the Publicans the same? And if you salute your Brothers only, what do you more than Others? Do not even the Publicans so?
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Among the Rules of Holy Living, prescrib'd by our Saviour to his Disciples in this Chapter, that of loving our Enemies, blessing them that curse us, and doing good to them that hate us, and praying for them which despitefully use us, is most remarkable.
Among the Rules of Holy Living, prescribed by our Saviour to his Disciples in this Chapter, that of loving our Enemies, blessing them that curse us, and doing good to them that hate us, and praying for them which despitefully use us, is most remarkable.
He was sensible Flesh and Blood would raise Objections against this Duty, and therefore he backs it with Arguments great and powerful, to let us see how equitable and reasonable it is.
He was sensible Flesh and Blood would raise Objections against this Duty, and Therefore he backs it with Arguments great and powerful, to let us see how equitable and reasonable it is.
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The Publicans here mention'd were Persons that sate at the receipt of Custom, or receiv'd the Customs due to the Roman Emperors in Palestinae, from Commodities Imported or Exported.
The Publicans Here mentioned were Persons that sat At the receipt of Custom, or received the Customs due to the Roman Emperor's in Palestine, from Commodities Imported or Exported.
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for though Tertullian will not allow, that any Jews were Custom-House Men, or would suffer themselves to be employ'd in the receipt of Customs, yet that in this Point he is under a very great Mistake, is evident from the Examples of Matthew and Zacchaeus, who were both Jews, and of the Stock of Abraham, Mar. ii. 14. Luk. xix. 9.
for though Tertullian will not allow, that any jews were Custom-House Men, or would suffer themselves to be employed in the receipt of Customs, yet that in this Point he is under a very great Mistake, is evident from the Examples of Matthew and Zacchaeus, who were both jews, and of the Stock of Abraham, Mar. ii. 14. Luk. xix. 9.
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It's possible there might not be so many Jews of that Profession, as there were Greeks or Romans, yet that even the Jews did sometimes court and accept of these Employments,
It's possible there might not be so many jews of that Profession, as there were Greeks or Romans, yet that even the jews did sometime court and accept of these Employments,
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and personally discharg'd them, what has been alledg'd is as good as Demonstration. These Publicans were properly Gatherers or Receivers of the Customs, or a kind of Under-farmers.
and personally discharged them, what has been alleged is as good as Demonstration. These Publicans were properly Gatherers or Receivers of the Customs, or a kind of Under-farmers.
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or to be farmed by the Noblemen, Knights, and Gentlemen of Rome. These undertook to pay the Government a certain Summ for the Customs of such a Country.
or to be farmed by the Noblemen, Knights, and Gentlemen of Room. These undertook to pay the Government a certain Sum for the Customs of such a Country.
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or the ordinary Offices of Civility and Humanity, which makes our Saviour say and affirm, that they loved those who were loving and friendly to them, and saluted those who were their Brethren and Acquaintance,
or the ordinary Offices of Civility and Humanity, which makes our Saviour say and affirm, that they loved those who were loving and friendly to them, and saluted those who were their Brothers and Acquaintance,
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I begin with the first, which imports, that even wicked Men do, and may perform the common Duties of Religion and Morality, a truth plainly intimated in the Text, for the Publicans were Men wicked and scandalous, who got their Livelihood by Cheating, Lying, Defrauding, False-accusation, &c. It's true, there lay no necessity upon them to do so;
I begin with the First, which imports, that even wicked Men do, and may perform the Common Duties of Religion and Morality, a truth plainly intimated in the Text, for the Publicans were Men wicked and scandalous, who god their Livelihood by Cheating, Lying, Defrauding, False-accusation, etc. It's true, there lay no necessity upon them to do so;
for St. John the Baptist told some of them who came to him for Advice, that they might continue in their Calling, provided they would exact no more than was appointed them, Luk. iii. 13.
for Saint John the Baptist told Some of them who Come to him for advice, that they might continue in their Calling, provided they would exact no more than was appointed them, Luk. iii. 13.
And they asked their Neighbours, how they did, which is call'd saluting their Brethren. And indeed, our own Experience is sufficient witness of the truth of this Observation:
And they asked their Neighbours, how they did, which is called saluting their Brothers. And indeed, our own Experience is sufficient witness of the truth of this Observation:
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and Fasted, and lay in Sack-cloath, and went softly, 1 Kings xxi. 27. The Jews, Jer. vii. 9, 10. they Stole, they Murder'd, they committed Adultery, they Swore falsly, and burnt Incense to Baal, yet came very orderly, and stood, and pray'd before the Lord in the Temple, and were very Zealous for the Church and Temple.
and Fasted, and lay in sackcloth, and went softly, 1 Kings xxi. 27. The jews, Jer. vii. 9, 10. they Stole, they Murdered, they committed Adultery, they Swore falsely, and burned Incense to Baal, yet Come very orderly, and stood, and prayed before the Lord in the Temple, and were very Zealous for the Church and Temple.
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nay, and made Conscience of his Oath, a sinful one, it's true, yet an Oath, Mark vi. 20, 26. Indeed, one would wonder how Vice and Vertue should lodge together in one Breast, the rather because St. James says, Chap. iii. 9.
nay, and made Conscience of his Oath, a sinful one, it's true, yet an Oath, Mark vi. 20, 26. Indeed, one would wonder how Vice and Virtue should lodge together in one Breast, the rather Because Saint James Says, Chap. iii. 9.
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Some worldly Advantages are sometimes to be got by it, and it proves a security to their Places, or Trades, or Employments. Gehazi got considerably by it;
some worldly Advantages Are sometime to be god by it, and it Proves a security to their Places, or Trades, or Employments. Gehazi god considerably by it;
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and think, and ruminate upon it, That the external Duties of Religion, and a little smack of Vertue does not excuse or free a Man from the Guilt of being wicked.
and think, and ruminate upon it, That the external Duties of Religion, and a little smack of Virtue does not excuse or free a Man from the Gilded of being wicked.
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It is your living in a Sin which God hath peremptorily forbid in his Word, and cherishing, making much of it, and keeping it warm, that makes you wicked;
It is your living in a since which God hath peremptorily forbid in his Word, and cherishing, making much of it, and keeping it warm, that makes you wicked;
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For that Sin you live in, makes you impure in the sight of God, and to the Impure, and Defiled, is nothing Pure, Tit. i. 15. That Impurity dashes all that little Goodness which is in you.
For that since you live in, makes you impure in the sighed of God, and to the Impure, and Defiled, is nothing Pure, Tit. i. 15. That Impurity Dashes all that little goodness which is in you.
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It's true, of Charity it's said, that it shall cover a multitude of Sins, Jam. v. 19, 20. but the meaning is not, that the Charity or Alms of a wicked Man, shall blot out the multitude of Sins he cherishes,
It's true, of Charity it's said, that it shall cover a multitude of Sins, Jam. v. 19, 20. but the meaning is not, that the Charity or Alms of a wicked Man, shall blot out the multitude of Sins he Cherishes,
When our Saviour therefore obliges us to do more than Heathens, more than Carnal and Natural Men in matters of Religion and Morality, his meaning is not, that all we are to study is, to be less vitious than they;
When our Saviour Therefore obliges us to do more than heathens, more than Carnal and Natural Men in matters of Religion and Morality, his meaning is not, that all we Are to study is, to be less vicious than they;
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for though this in some sence may be true, yet considering the nature of the Gospel, we must needs conclude, Christ in saying so had respect to the following Particulars.
for though this in Some sense may be true, yet considering the nature of the Gospel, we must needs conclude, christ in saying so had respect to the following Particulars.
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1. Since departing from Iniquity is made the Character of a Christian indeed, 2 Tim. ii. 19. no doubt this is the Character too, which doth distinguish him from a Carnal Man;
1. Since departing from Iniquity is made the Character of a Christian indeed, 2 Tim. ii. 19. no doubt this is the Character too, which does distinguish him from a Carnal Man;
and departing in his Affections from all Iniquity forbidden, he doth more than those who depart may be only from some Sins that would make them scandalous,
and departing in his Affections from all Iniquity forbidden, he does more than those who depart may be only from Some Sins that would make them scandalous,
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and Parts, and Gifts, and Abilities, and Blessings of our Neighbours. It is a Carnal Man's Interest to comply with his Potent Neighbours when they Curse, or Swear, or Talk lewdly.
and Parts, and Gifts, and Abilities, and Blessings of our Neighbours. It is a Carnal Man's Interest to comply with his Potent Neighbours when they Curse, or Swear, or Talk lewdly.
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3. In matters of Religion, what external Services a Carnal Man performs, our Care must be, that our Hearts and inward Man be affected with them, that the inside be Devout as well as the outside;
3. In matters of Religion, what external Services a Carnal Man performs, our Care must be, that our Hearts and inward Man be affected with them, that the inside be Devout as well as the outside;
and all this because our Light, our Motives, our Rewards, our Revelations, and Encouragements exceed, and go beyond what Publicans, and natural Men have, or ever had.
and all this Because our Light, our Motives, our Rewards, our Revelations, and Encouragements exceed, and go beyond what Publicans, and natural Men have, or ever had.
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For as the Precepts here given are levell'd against corrupt Nature, so to live up to these Rules is to do more than others, more than natural Men, more than Publicans and Sinners.
For as the Precepts Here given Are leveled against corrupt Nature, so to live up to these Rules is to do more than Others, more than natural Men, more than Publicans and Sinners.
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Because the Son of God himself hath come and spoke to thee in his Gospel, therefore thou ought'st to do more than Heathens and Infidels. Because thou enjoyest greater Mercies,
Because the Son of God himself hath come and spoke to thee in his Gospel, Therefore thou Ought to do more than heathens and Infidels. Because thou enjoyest greater mercies,
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Nay, thou hast obliged thy self in thy Baptism, in the Eucharist, upon a Sick-Bed, and on other occasions, to do more than others, to be sure, more than thy carnal careless Neighbours do, that Hear,
Nay, thou hast obliged thy self in thy Baptism, in the Eucharist, upon a Sick-Bed, and on other occasions, to do more than Others, to be sure, more than thy carnal careless Neighbours do, that Hear,
You that have repented of a very lewd and flagitious Life, and been Converted from the Power of Satan unto God, ought particularly to do more than others,
You that have repented of a very lewd and flagitious Life, and been Converted from the Power of Satan unto God, ought particularly to do more than Others,
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Ye to whom God hath given greater Means and Estates than others, ought to express your Charity to distressed Christians in greater Instances than others.
You to whom God hath given greater Means and Estates than Others, ought to express your Charity to distressed Christians in greater Instances than Others.
Thou rejoycest, thou pleasest thy self with this, that thou hast been just the honest in all thy Dealings, do not even the Brahmines and Indians the same? I do not deny, but these are good things;
Thou Rejoicest, thou pleasest thy self with this, that thou hast been just the honest in all thy Dealings, do not even the Brahmines and Indians the same? I do not deny, but these Are good things;
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but what is all this to Christianity, which is a higher Discipline, and a sublimer Dispensation? What is all this to Faith in Christ Jesus, which is to purifie your Hearts,
but what is all this to Christianity, which is a higher Discipline, and a sublimer Dispensation? What is all this to Faith in christ jesus, which is to purify your Hearts,
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and express their Love in various acts of kindness to their Souls and Bodies? and if the Righteous be scarcely saved, where will the Wicked and Sinner appear? But if all this will not prevail, I must try one Motive more, which will lead me to the last Proposition. III. If those who would be, or think themselves good Christians, do not more than Carnal Men in Matters of Religion and Morality, they have no Reward.
and express their Love in various acts of kindness to their Souls and Bodies? and if the Righteous be scarcely saved, where will the Wicked and Sinner appear? But if all this will not prevail, I must try one Motive more, which will led me to the last Proposition. III. If those who would be, or think themselves good Christians, do not more than Carnal Men in Matters of Religion and Morality, they have no Reward.
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and we may lawfully conclude, that the Temporal Deliverances, Protections, and Preservations, which happen to wicked Men, came upon them for some good thing, they have done, either in Religion or Morality,
and we may lawfully conclude, that the Temporal Deliverances, Protections, and Preservations, which happen to wicked Men, Come upon them for Some good thing, they have done, either in Religion or Morality,
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And here, for your encouragement to do more than others, according to the Rules before laid down, more than Carnal Men ordinarily do, who mingle some acts of Religion and Morality with their wilful Sins, give me leave to propose to you these following Considerations.
And Here, for your encouragement to do more than Others, according to the Rules before laid down, more than Carnal Men ordinarily do, who mingle Some acts of Religion and Morality with their wilful Sins, give me leave to propose to you these following Considerations.
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when you hear a Pious David pray, to be deliver'd from Men, who have their portion in this Life, Psal. xvii. 14. were there no other Life, when this is ended, no marvel if a Temporal Recompence did content you.
when you hear a Pious David pray, to be Delivered from Men, who have their portion in this Life, Psalm xvii. 14. were there no other Life, when this is ended, no marvel if a Temporal Recompense did content you.
What! Content your selves with Corn, and Wine, and Oyl, when an everlasting Kingdom is to be had? When you see the Crown of Glory glittering a-far off, which the eternal God holds out to you as a Motive? What! Content your selves with Trash,
What! Content your selves with Corn, and Wine, and Oil, when an everlasting Kingdom is to be had? When you see the Crown of Glory glittering afar off, which the Eternal God holds out to you as a Motive? What! Content your selves with Trash,
2. When you come to lie upon a Death-Bed, do not you desire an everlasting Reward? No doubt ye do, your Ministers and your Neighbours hear you say so.
2. When you come to lie upon a Death-Bed, do not you desire an everlasting Reward? No doubt you do, your Ministers and your Neighbours hear you say so.
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but since doing more than Publicans and Sinners is the Condition to which God hath annex'd this eternal Reward, will you neglect the Condition, without which you cannot be sure of that Reward?
but since doing more than Publicans and Sinners is the Condition to which God hath annexed this Eternal Reward, will you neglect the Condition, without which you cannot be sure of that Reward?
4. When in the last Day ye shall see those excluded from the Kingdom of Heaven, who were loath to step farther than their Friends and Acquaintance in the way to Happiness, those particularly who thought it sufficient to be kind only to those who were kind to them:
4. When in the last Day you shall see those excluded from the Kingdom of Heaven, who were loath to step farther than their Friends and Acquaintance in the Way to Happiness, those particularly who Thought it sufficient to be kind only to those who were kind to them:
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and do no more in these Matters than is consistent with their Interest, and Honour, and Reputation, and Ease, and Temper, and Profit, and Sensual Pleasures.
and do no more in these Matters than is consistent with their Interest, and Honour, and Reputation, and Ease, and Temper, and Profit, and Sensual Pleasures.
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For if ye love them which love you, what Reward have you? Do not even the Publicans the same? And if ye salute your Brethren only, what do you more than others? Do not even the Publicans so?
For if you love them which love you, what Reward have you? Do not even the Publicans the same? And if you salute your Brothers only, what do you more than Others? Do not even the Publicans so?
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I Thought I had done with these Words, but upon a review of the Text, there appear several Things which will require our farther Disquisition and Examination.
I Thought I had done with these Words, but upon a review of the Text, there appear several Things which will require our farther Disquisition and Examination.
and while I have taught you to go beyond Publicans and Carnal Men, I have overlook'd the Duties and good things suppos'd in the Text to be in Publicans, and Carnal Men, which are loving those that love them,
and while I have taught you to go beyond Publicans and Carnal Men, I have overlooked the Duties and good things supposed in the Text to be in Publicans, and Carnal Men, which Are loving those that love them,
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But if we look abroad and consider the Christian World, as it appears to us now, we shall find, that even these lesser Duties are trampled upon as well as the greater;
But if we look abroad and Consider the Christian World, as it appears to us now, we shall find, that even these lesser Duties Are trampled upon as well as the greater;
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Indeed, it is a great disparagement to our Religion, at least to the Professors of it, that they, who for the time they have lived in the Church, should be able to digest the strongest Meat, should stand in need of Milk;
Indeed, it is a great disparagement to our Religion, At least to the Professors of it, that they, who for the time they have lived in the Church, should be able to digest the Strongest Meat, should stand in need of Milk;
II. Enquire what Persons they are who act against this natural Principle. III. Examine what it is that makes Men sink so low beneath Publicans and Heathens, and act against this Principle of Nature.
II Inquire what Persons they Are who act against this natural Principle. III. Examine what it is that makes Men sink so low beneath Publicans and heathens, and act against this Principle of Nature.
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1. Not to love those that love us, or not to be civil, kind, and courteous to those who are so to us, tends to the Ruine and Destruction of Humane Society.
1. Not to love those that love us, or not to be civil, kind, and courteous to those who Are so to us, tends to the Ruin and Destruction of Humane Society.
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and there are such Examples of Fidelity and Love to their Masters, in these Animals, that many a Man may blush to see himself outdone by those despicable Creatures.
and there Are such Examples of Fidis and Love to their Masters, in these Animals, that many a Man may blush to see himself outdone by those despicable Creatures.
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And therefore one of them sent word to Croesus, who complain'd of his Unkindness, after he had fill'd his Altar with frequent Incence, that he had no reason to find fault with him for being unkind;
And Therefore one of them sent word to Croesus, who complained of his Unkindness, After he had filled his Altar with frequent Incense, that he had no reason to find fault with him for being unkind;
and sometimes as we read of Pope Silvester II. helps them to considerable Preferment. It's true, these are dangerous Kindnesses, yet they are taken for such by vitious Men;
and sometime as we read of Pope Silvester II helps them to considerable Preferment. It's true, these Are dangerous Kindnesses, yet they Are taken for such by vicious Men;
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and Tenderness, and Indulgence, with contempt of their Advice and Admonitions, and running into Rioting and Drunkenness, into Chambering and Wantonness, into Strife and Envy,
and Tenderness, and Indulgence, with contempt of their advice and Admonitions, and running into Rioting and drunkenness, into Chambering and Wantonness, into Strife and Envy,
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and taking Courses which tend to the undoing of their Souls and Bodies? Are there no such Children? If there are none, what's the reason of the many daily Complaints of this Nature? Whether there be any such among us at this present, I know not,
and taking Courses which tend to the undoing of their Souls and Bodies? are there no such Children? If there Are none, what's the reason of the many daily Complaints of this Nature? Whither there be any such among us At this present, I know not,
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Do not your Parents love you? Do not they Maintain, and Feed, and Educate you in the fear of God? Do not they entreat you to mind your everlasting Interest? Do not they encourage you to Goodness, dissuade you from Vice, invite you to the House of God, to Prayer,
Do not your Parents love you? Do not they Maintain, and Feed, and Educate you in the Fear of God? Do not they entreat you to mind your everlasting Interest? Do not they encourage you to goodness, dissuade you from Vice, invite you to the House of God, to Prayer,
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But if you reject their Holy Counsels, despise their Exhortations, and scorn their warmest Expostulations, will run into Company, which is your bane, rush into destruction,
But if you reject their Holy Counsels, despise their Exhortations, and scorn their warmest Expostulations, will run into Company, which is your bane, rush into destruction,
and their Charity with the greatest Ingratitude? And is not this sinking below Publicans and Heathens; for they love those that love them? Tell me not, that you love their Persons, though you hate their Instructions;
and their Charity with the greatest Ingratitude? And is not this sinking below Publicans and heathens; for they love those that love them? Tell me not, that you love their Persons, though you hate their Instructions;
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And is not this Tenderness, and Love, and Affection? What else can be the reason of it? It is true, our Calling and Profession obliges us to say something,
And is not this Tenderness, and Love, and Affection? What Else can be the reason of it? It is true, our Calling and Profession obliges us to say something,
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Yea, mine own familiar Friend, in whom I trusted, and who did eat of my Bread, hath lift up his Heel against me. Psal. xxi. 9. and could any thing be more base or barbarous than for Herod to go about to kill Christ who had purged his Country of Devils and Diseases, Luke xiii. 31.
Yea, mine own familiar Friend, in whom I trusted, and who did eat of my Bred, hath lift up his Heel against me. Psalm xxi. 9. and could any thing be more base or barbarous than for Herod to go about to kill christ who had purged his Country of Devils and Diseases, Lycia xiii. 31.
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And was it not a most Inhumane Attempt for those very Soldiers, whose Lives St. Paul preserv'd from Shipwrack, to consult to kill him with the rest of the Prisoners, Acts xxvii. 42, 43. And it seems this wicked Generation doth last still.
And was it not a most Inhumane Attempt for those very Soldiers, whose Lives Saint Paul preserved from Shipwreck, to consult to kill him with the rest of the Prisoners, Acts xxvii. 42, 43. And it seems this wicked Generation does last still.
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even in those Relations, the very Name of which speaks mutual and reciprocal Kindnesses, such as Husband, and Wife, Brothers and Sisters, Masters and Servants, &c. who would suspect Unkindness among those Relatives, to those especially who study and seek their Good,
even in those Relations, the very Name of which speaks mutual and reciprocal Kindnesses, such as Husband, and Wife, Brother's and Sisters, Masters and Servants, etc. who would suspect Unkindness among those Relatives, to those especially who study and seek their Good,
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and Proud, and Self-conceited, and do not think a poor Neighbour, their Brother in Christ, worthy of a civil Salutation, a Civility not denied by Heathens and Publicans to the meanest of their Brethren;
and Proud, and Self-conceited, and do not think a poor Neighbour, their Brother in christ, worthy of a civil Salutation, a Civility not denied by heathens and Publicans to the Meanest of their Brothers;
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and of this nature are those false Salutations and pretended Civilities of dissembling and Hypocrital Men, such as Joab and others, whose Words are softer than Butter,
and of this nature Are those false Salutations and pretended Civilities of dissembling and Hypocrital Men, such as Joab and Others, whose Words Are Softer than Butter,
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And this will justifie our third Enquiry. III. How Men come to sink so low, so much beneath Heathens and Publicans, as to act against this natural Principle. And,
And this will justify our third Enquiry. III. How Men come to sink so low, so much beneath heathens and Publicans, as to act against this natural Principle. And,
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This Consideration would make them dread offending against the Law of Nature, and make them asham'd to think, that they who are bound to do more than others, should not do so much as others.
This Consideration would make them dread offending against the Law of Nature, and make them ashamed to think, that they who Are bound to do more than Others, should not do so much as Others.
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and therefore are not concern'd nor frighted if they fall below the Grandeur of it, lower than Heathens and Publicans, and consequently do not love those who love them.
and Therefore Are not concerned nor frighted if they fallen below the Grandeur of it, lower than heathens and Publicans, and consequently do not love those who love them.
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or something their sickly Desires crave, and which they fancy their reciprocal Love would hinder them from, some such Lust, I say, reigning and domineering within it damps and drowns that reciprocal Love they owe to those that love them.
or something their sickly Desires crave, and which they fancy their reciprocal Love would hinder them from, Some such Lust, I say, reigning and domineering within it damps and drowns that reciprocal Love they owe to those that love them.
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and committed a Rape upon the dictates of their Reason and Understanding. And thus Men come to act against Principles which even Heathens and Publicans do observe.
and committed a Rape upon the dictates of their Reason and Understanding. And thus Men come to act against Principles which even heathens and Publicans do observe.
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and to bring an Evil report upon the good Land. It's true, in Christ, we are all equal, with respect to the Privileges and Advantages that come by Christ, they being promised or tender'd to all;
and to bring an Evil report upon the good Land. It's true, in christ, we Are all equal, with respect to the Privileges and Advantages that come by christ, they being promised or tendered to all;
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nor comply with their Sensualities, but reproves them either for their Oaths, or other Sensualities. But that Clownishness, if it must be call'd so, is a Duty.
nor comply with their Sensualities, but reproves them either for their Oaths, or other Sensualities. But that Clownishness, if it must be called so, is a Duty.
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To commit Sins, which the very Heathens and Publicans condemn and abhor, must needs be very dreadful in a Christian, because he Sins against the very Principles of Nature.
To commit Sins, which the very heathens and Publicans condemn and abhor, must needs be very dreadful in a Christian, Because he Sins against the very Principles of Nature.
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and loving, and tender, and charitable to us, let's not make light of the Sin, which is so much the greater, by how much it is condemn'd by Heathens and Publicans.
and loving, and tender, and charitable to us, let's not make Light of the since, which is so much the greater, by how much it is condemned by heathens and Publicans.
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Christians, the Gospel obliges you to love your Enemies, and will not ye love your Friends? Not to love your Enemies will bring the Wrath of God upon you;
Christians, the Gospel obliges you to love your Enemies, and will not you love your Friends? Not to love your Enemies will bring the Wrath of God upon you;
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and will not neglect of the easier cover your Faces with Confusion? Intemperance, Drunkenness, Cheating, Defrauding, Lying, Extortion, Profaneness, &c. are condemn'd by the very Heathens, and will you (from whom greater Vertues are expected) defile your selves with such Sins as these? The brighter the Light is, the greater is the Sin;
and will not neglect of the Easier cover your Faces with Confusion? Intemperance, drunkenness, Cheating, Defrauding, Lying, Extortion, Profaneness, etc. Are condemned by the very heathens, and will you (from whom greater Virtues Are expected) defile your selves with such Sins as these? The Brighter the Light is, the greater is the since;
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and therefore a Christian who lives under a higher Dispensation, if he neglects that, which the lesser was sufficient to instruct him in, Sins with a witness,
and Therefore a Christian who lives under a higher Dispensation, if he neglects that, which the lesser was sufficient to instruct him in, Sins with a witness,
and let's bless God, that there is yet hopes of Mercy, and Vertue, the Efficacy in the Blood of Jesus, to wash away Sins, which bring more than ordinary Guilt upon the Soul. III.
and let's bless God, that there is yet hope's of Mercy, and Virtue, the Efficacy in the Blood of jesus, to wash away Sins, which bring more than ordinary Gilded upon the Soul. III.
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and hath loved us into Miracles and Prodigies? Hath not he loved us? Dares any say, he hath not? If he hath not loved us, what do our Praises signifie? Why do we praise him,
and hath loved us into Miracles and Prodigies? Hath not he loved us? Dares any say, he hath not? If he hath not loved us, what do our Praises signify? Why do we praise him,
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as it is in our Liturgy, for our Creation, Preservation, and all the Blessings of this Life? Why do we publickly and privately praise him above all things, for the Redemption of the World by our Lord Jesus Christ;
as it is in our Liturgy, for our Creation, Preservation, and all the Blessings of this Life? Why do we publicly and privately praise him above all things, for the Redemption of the World by our Lord jesus christ;
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But why, Christian, why art thou so unkind to that God who hath loved thee thus? He keeps thee, he watches over thee, he is thy Sun and thy Shield, thy Shade on thy right Hand, daily and hourly he showers down Blessings upon thee,
But why, Christian, why art thou so unkind to that God who hath loved thee thus? He keeps thee, he watches over thee, he is thy Sun and thy Shield, thy Shade on thy right Hand, daily and hourly he showers down Blessings upon thee,
But why so disrespectful to that God, who incircles and crowns thee with loving kindnesses and tender Mercies? Art not thou unkind to him when thou sin'st against him? Art not thou disrespectful to him when thou wilfully do'st that which he protests in his Word is abomination in his Eyes? What Iniquity do'st thou find in him, that a God so tender and so kind cannot attract or charm thy Heart into reciprocal Love? Why wilt thou suffer that Tongue of thine to vent it self in frothy and corrupt Communications, which was given thee to sing his Praises? Why wilt thou dishonour him with those Creatures which were intended for thy use and refreshment? Why wilt thou make those Members of thy Body Instruments of Unrighteousness, which were intended to be Instruments of Holiness? Why wilt thou make thy Soul a sink and sty of impure and noisome Lusts, which was intended to be a Temple of the Holy Ghost? Why wilt thou make those Mercies thou enjoyest Weapons to fight against him, which were intended as silken Strings to lead thee to his Banqueting-House, the Banner whereof is Love?
But why so disrespectful to that God, who incircles and crowns thee with loving Kindnesses and tender mercies? Art not thou unkind to him when thou Sinnest against him? Art not thou disrespectful to him when thou wilfully dost that which he protests in his Word is abomination in his Eyes? What Iniquity dost thou find in him, that a God so tender and so kind cannot attract or charm thy Heart into reciprocal Love? Why wilt thou suffer that Tongue of thine to vent it self in frothy and corrupt Communications, which was given thee to sing his Praises? Why wilt thou dishonour him with those Creatures which were intended for thy use and refreshment? Why wilt thou make those Members of thy Body Instruments of Unrighteousness, which were intended to be Instruments of Holiness? Why wilt thou make thy Soul a sink and sty of impure and noisome Lustiest, which was intended to be a Temple of the Holy Ghost? Why wilt thou make those mercies thou enjoyest Weapons to fight against him, which were intended as silken Strings to led thee to his Banqueting house, the Banner whereof is Love?
He draws thee with Cords of Love, (was ever greater gentleness used toward a Child?) and canst thou find in thy Heart to grieve such Bowels of Compassion? Behold what manner of love the Father hath shewn to us, that we should be called the Children of God ;
He draws thee with Cords of Love, (was ever greater gentleness used towards a Child?) and Canst thou find in thy Heart to grieve such Bowels of Compassion? Behold what manner of love the Father hath shown to us, that we should be called the Children of God;
How can I, saith he, commit this Wickedness, and Sin against God? Christian, were the Love of God seriously remembred and thought of, thou could'st not Sin. To offend him would go as much against thee,
How can I, Says he, commit this Wickedness, and since against God? Christian, were the Love of God seriously remembered and Thought of, thou Couldst not Sin. To offend him would go as much against thee,
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I beseech you therefore, Brethren, by the Mercies of God, by the Love of God, by the Charity of our Lord Jesus Christ, that you present your Souls and Bodies living Sacrifices, Holy and acceptable unto God, which is your reasonable Service. Amen.
I beseech you Therefore, Brothers, by the mercies of God, by the Love of God, by the Charity of our Lord jesus christ, that you present your Souls and Bodies living Sacrifices, Holy and acceptable unto God, which is your reasonable Service. Amen.
And to this purpose was the Prayer of Euphrates for the same Colossians, That they might stand perfect and compleat in all the Will of God, Col. iv. 12.
And to this purpose was the Prayer of Euphrates for the same colossians, That they might stand perfect and complete in all the Will of God, Col. iv. 12.
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And accordingly St. Paul entreats treats the Corinthians to be perfect, 2 Cor. xiii. ii. And let us go on to Perfection is the Advice he gives to the Hebrews, Heb. vi. 1.
And accordingly Saint Paul entreats treats the Corinthians to be perfect, 2 Cor. xiii. ii. And let us go on to Perfection is the advice he gives to the Hebrews, Hebrew vi. 1.
And perfect Love is expresly made a Duty, 1 John iv. 18. and the Lord make you perfect is a common apprecation used by the Apostles in the close of their Epistles;
And perfect Love is expressly made a Duty, 1 John iv. 18. and the Lord make you perfect is a Common appreciation used by the Apostles in the close of their Epistles;
There is an absolute Perfection which excludes all Spots, and Blemish, and Defect, and hath every thing that can be rationally wish'd or desir'd to render it an Object of the greatest admiration;
There is an absolute Perfection which excludes all Spots, and Blemish, and Defect, and hath every thing that can be rationally wished or desired to render it an Object of the greatest admiration;
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So that Perfection, when requir'd of Men and Christians, is a limited Perfection. By a perfect Person, the Holy Ghost sometimes means one who is very excellent;
So that Perfection, when required of Men and Christians, is a limited Perfection. By a perfect Person, the Holy Ghost sometime means one who is very excellent;
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so he who doth not offend in word, is said to be a perfect Man, Jam. iii. 2. i. e. an excellent Christian, who is arriv'd to a high degree of Self-conquest and Perfection.
so he who does not offend in word, is said to be a perfect Man, Jam. iii. 2. i. e. an excellent Christian, who is arrived to a high degree of Self-conquest and Perfection.
or to all the Vertues and Self-denials pressed and recommended in this Chapter. As they relate to the Duty immediately preceding, they import an impartial and universal Charity;
or to all the Virtues and Self-denials pressed and recommended in this Chapter. As they relate to the Duty immediately preceding, they import an impartial and universal Charity;
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And then the meaning is, Be perfectly kind, and follow your Heavenly Father's Example who is kind to Good and Bad, to Friends and Foes, both to his Children, and to Strangers.
And then the meaning is, Be perfectly kind, and follow your Heavenly Father's Exampl who is kind to Good and Bad, to Friends and Foes, both to his Children, and to Strangers.
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As the Command relates to all the Vertues in this Chapter, it imports, that we are to be sincere and conscientious in the practice of them all, of one as well as the other,
As the Command relates to all the Virtues in this Chapter, it imports, that we Are to be sincere and conscientious in the practice of them all, of one as well as the other,
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All that hath been said may be resolved into this Proposition, That a Christians perfection consists in a chearful imitation of the Perfections of his Father which is in Heaven.
All that hath been said may be resolved into this Proposition, That a Christians perfection consists in a cheerful imitation of the Perfections of his Father which is in Heaven.
for there is nothing more universally neglected, the greater part thinking, there lies no Obligation upon them to be civil or kind to an Enemy, a Temper very different from that of the excellent Virgin in Taulerus, who being asked, what way she took to arrive to that height of Holiness, which appear'd in her, answer'd, Those who were most offensive and troublesome,
for there is nothing more universally neglected, the greater part thinking, there lies no Obligation upon them to be civil or kind to an Enemy, a Temper very different from that of the excellent Virgae in Tauler, who being asked, what Way she took to arrive to that height of Holiness, which appeared in her, answered, Those who were most offensive and troublesome,
Mad-man, that thou may'st not be despis'd by Men, dost thou offend thy God? That thy Fellow-servant may not Jeer thee, dost thou dishonour thy Creator and greatest Benefactor? The more thy Fellow-Creature despises thee for doing thy Duty, the greater is thy Reward;
Madman, that thou Mayest not be despised by Men, dost thou offend thy God? That thy Fellow servant may not Jeer thee, dost thou dishonour thy Creator and greatest Benefactor? The more thy Fellow-Creature despises thee for doing thy Duty, the greater is thy Reward;
they wrong him, and he with-holds his revenging Arm. St. James, to engage his Auditors to Patience, sets the Examples of the Prophets before them, Jam. v. 10.
they wrong him, and he withholds his revenging Arm. Saint James, to engage his Auditors to Patience, sets the Examples of the prophets before them, Jam. v. 10.
Wherefore putting away Lying, speak every Man Truth to his Neighbour, Eph. iv. 25. It is our Duty upon several Accounts, but more particularly upon this, because our Father in Heaven, whose Children we profess our selves to be, is a God of Truth.
Wherefore putting away Lying, speak every Man Truth to his Neighbour, Ephesians iv. 25. It is our Duty upon several Accounts, but more particularly upon this, Because our Father in Heaven, whose Children we profess our selves to be, is a God of Truth.
How unlike God is that Man who talks deceitfully to his Neighbour, that tells him one thing and means another? How contrary is this to the Temper of our Father which is in Heaven, whose Promises are steddy like Pillars of Brass;
How unlike God is that Man who talks deceitfully to his Neighbour, that tells him one thing and means Another? How contrary is this to the Temper of our Father which is in Heaven, whose Promises Are steady like Pillars of Brass;
4. In his Purity. To this purpose is the standing Command, Be ye Holy as I am Holy, 1 Pet. i. 16. God is a hater of Sin, and so must we abhor that which is evil, Rom. xii. 9. God is an Enemy particularly to all Uncleanness, Lasciviousness, and unlawful Mixtures;
4. In his Purity. To this purpose is the standing Command, Be you Holy as I am Holy, 1 Pet. i. 16. God is a hater of since, and so must we abhor that which is evil, Rom. xii. 9. God is an Enemy particularly to all Uncleanness, Lasciviousness, and unlawful Mixtures;
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and so must we, For this is the Will of God, even your Sanctification, that every one of you should know how to possess his Vessel in Sanctification and Honour, 1 Thess. iv. 3, 4. And purity in our Thoughts, Desires, Words,
and so must we, For this is the Will of God, even your Sanctification, that every one of you should know how to possess his Vessel in Sanctification and Honour, 1 Thess iv. 3, 4. And purity in our Thoughts, Desires, Words,
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condescends to Persons of the meanest Rank, executes Judgment for the Oppressed, relieves the Fatherless and Widow, takes care of the Stranger, pities them that are in Bonds, commiserates the Needy, comforts the Afflicted, counsels the Stubborn, reclaims the Impenitent, encourages the Pious and Serious, strengthens them that do stand, raises those that are fall'n;
condescends to Persons of the Meanest Rank, executes Judgement for the Oppressed, relieves the Fatherless and Widow, Takes care of the Stranger, pities them that Are in Bonds, commiserates the Needy, comforts the Afflicted, Counsels the Stubborn, reclaims the Impenitent, encourages the Pious and Serious, strengthens them that do stand, raises those that Are fallen;
And this is to be perfect, as our Father which is in Heaven is perfect. To imitate his Perfection is our Perfection, a Duty necessary, because commanded;
And this is to be perfect, as our Father which is in Heaven is perfect. To imitate his Perfection is our Perfection, a Duty necessary, Because commanded;
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Whatever he doth must be praise-worthy and commendable; and in following his Example, we cannot run into By-paths, into Labyrinths, into dangerous Gulfs.
Whatever he does must be praiseworthy and commendable; and in following his Exampl, we cannot run into Bypaths, into Labyrinths, into dangerous Gulfs.
The ancient Egyptians are said to have a mighty veneration for their Kings, and that love so wrought upon them, that they would imitate their Princes in their Halting, Lameness,
The ancient egyptians Are said to have a mighty veneration for their Kings, and that love so wrought upon them, that they would imitate their Princes in their Halting, Lameness,
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while our Love works in us no imitation of his Goodness, Righteousness, Veracity, Mercy, Clemency, &c. than which nothing is more profitable or edifying to our Souls,
while our Love works in us no imitation of his goodness, Righteousness, Veracity, Mercy, Clemency, etc. than which nothing is more profitable or edifying to our Souls,
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Perfection is that which we very earnestly desire, and endeavour after in other things, perfect Health, perfect Strength, perfect Liberty, &c. and is perfection in Goodness no motive, no temptation?
Perfection is that which we very earnestly desire, and endeavour After in other things, perfect Health, perfect Strength, perfect Liberty, etc. and is perfection in goodness no motive, no temptation?
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The Son can do nothing but what he sees the Father do; for what things soever he doth, these also doth the Son likewise, John v. 19. He loved as God loved, and was merciful as God was merciful.
The Son can do nothing but what he sees the Father do; for what things soever he does, these also does the Son likewise, John v. 19. He loved as God loved, and was merciful as God was merciful.
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From this Command of being Perfect it doth not follow, that on this side Heaven, we may arrive to a perfect freedom from all Sin, great and small, which seems to have been the Doctrine of Pelagius, and his Disciple. Coelestius ;
From this Command of being Perfect it does not follow, that on this side Heaven, we may arrive to a perfect freedom from all since, great and small, which seems to have been the Doctrine of Pelagius, and his Disciple. Coelestius;
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and if we may believe St. Austin and Cassian, they proceeded to that extravagance, as to affirm, that all this might be done by the meer strength and force of Nature.
and if we may believe Saint Austin and Cassian, they proceeded to that extravagance, as to affirm, that all this might be done by the mere strength and force of Nature.
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Sins by surprize very often, and rises up again, Prov. xxiv. 16. we grant very readily what St. John says, 1 John iii. 9. That the regenerate cannot Sin, because the Seed of God remains in them ;
Sins by surprise very often, and rises up again, Curae xxiv. 16. we grant very readily what Saint John Says, 1 John iii. 9. That the regenerate cannot since, Because the Seed of God remains in them;
but if we compare that Passage with other places of Scripture, the sence must necessarily be this, That committing such Sins as worldly and sensual Men make nothing of, is against their Temper and Inclination,
but if we compare that Passage with other places of Scripture, the sense must necessarily be this, That committing such Sins as worldly and sensual Men make nothing of, is against their Temper and Inclination,
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II. It follows from the Premises, that both the Saying in the Text, and all the other Oracles deliver'd in this Sermon, are Precepts, not Counsels, Duties which every Christian is oblig'd to perform;
II It follows from the Premises, that both the Saying in the Text, and all the other Oracles Delivered in this Sermon, Are Precepts, not Counsels, Duties which every Christian is obliged to perform;
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and how pleasing soever this Doctrine may seem to Carnal Men, in that it gives them hopes, that they may be excused from the severer and weightier Duties of the Law;
and how pleasing soever this Doctrine may seem to Carnal Men, in that it gives them hope's, that they may be excused from the severer and Weightier Duties of the Law;
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as in the preceding Instance of a single Life, Christ says, He that is able to receive it, let him receive it, Matth. xix. 12. which differs very much from a commanding Stile;
as in the preceding Instance of a single Life, christ Says, He that is able to receive it, let him receive it, Matthew xix. 12. which differs very much from a commanding Style;
and Miserable, and undone for ever. III. We see here there is no standing still in Religion, but he that will be saved must press on toward Perfection.
and Miserable, and undone for ever. III. We see Here there is no standing still in Religion, but he that will be saved must press on towards Perfection.
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That Person who contents himself with his being free from scandalous Sins, stops there, and looks after no greater Perfection, most certainly disobeys the words of the Text ;
That Person who contents himself with his being free from scandalous Sins, stops there, and looks After no greater Perfection, most Certainly disobeys the words of the Text;
and with the Pharisee cries, I thank thee, O God, that I am not as other Men, Unjust, Adulterous, &c. and all this while allows himself in Pride, Arrogance, Censoriousness, and Selfconceitedness:
and with the Pharisee cries, I thank thee, Oh God, that I am not as other Men, Unjust, Adulterous, etc. and all this while allows himself in Pride, Arrogance, Censoriousness, and Self-conceitedness:
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IV. Let's earnestly labour after Perfection, and that none may ask what Perfection is, It is no other, no less, no meaner Perfection, that what is pressed in the Text: Be ye therefore perfect,
IV. Let's earnestly labour After Perfection, and that none may ask what Perfection is, It is no other, no less, no meaner Perfection, that what is pressed in the Text: Be you Therefore perfect,
Endeavour after Perfection appears in nothing so visibly, as in our serious endeavours after the several Graces which make up the Wedding-Garment spoken of in the Gospel,
Endeavour After Perfection appears in nothing so visibly, as in our serious endeavours After the several Graces which make up the wedding garment spoken of in the Gospel,
To this purpose is that Command of St. Peter, 2 Pet. i. 5. Add to your Faith, Vertue; unto Vertue, Knowledge; unto Knowledge, Temperance; unto Temperance, Patience; unto Patience, Godliness; unto Godliness, Brotherly-kindness;
To this purpose is that Command of Saint Peter, 2 Pet. i. 5. Add to your Faith, Virtue; unto Virtue, Knowledge; unto Knowledge, Temperance; unto Temperance, Patience; unto Patience, Godliness; unto Godliness, Brotherly kindness;
The Stoicks which held, that he who had one Vertue had all the rest, were so far in the right, that he, who upon a good Principle, out of love to Goodness, applies himself to one Vertue, is in a disposition to be Master of the rest, if he pursues that Principle;
The Stoics which held, that he who had one Virtue had all the rest, were so Far in the right, that he, who upon a good Principle, out of love to goodness, Applies himself to one Virtue, is in a disposition to be Master of the rest, if he pursues that Principle;
and Reason tells us cannot be, except the same Industry be used, to attain to the rest that was used in the pusuit of that we have made a considerable progress in.
and Reason tells us cannot be, except the same Industry be used, to attain to the rest that was used in the pusuit of that we have made a considerable progress in.
and Discourses, and Visits, in Conversation and Company, in Sports and Recreations, &c. Such a Jest, eating of the other Dish, drinking the third Glass, playing for Company's sake, such a gaudy Dress, &c. may seem harmless;
and Discourses, and Visits, in Conversation and Company, in Sports and Recreations, etc. Such a Jest, eating of the other Dish, drinking the third Glass, playing for Company's sake, such a gaudy Dress, etc. may seem harmless;
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He that meditates much of these degrees, will find in himself a vehement desire after such degrees of Sanctity as the most perfect Persons have attain'd to.
He that meditates much of these Degrees, will find in himself a vehement desire After such Degrees of Sanctity as the most perfect Persons have attained to.
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3. A fervent Love of the Lord Jesus, such a Love as we find in St. Paul, in St. John, in Mary, the Sister of Martha, &c. a love which must rise from the strong Impresses made upon the Soul by the Sufferings of Christ, and his Love in descending from Heaven and dying for us.
3. A fervent Love of the Lord jesus, such a Love as we find in Saint Paul, in Saint John, in Marry, the Sister of Martha, etc. a love which must rise from the strong Impresses made upon the Soul by the Sufferings of christ, and his Love in descending from Heaven and dying for us.
I conclude with St. Peter 's ardent wish, 1 Pet. v. 10. But the God of all Grace, who hath called us to his Eternal Glory in Christ Jesus, after that ye have suffer'd a while, make you perfect, stablish, strengthen, settle you.
I conclude with Saint Peter is Ardent wish, 1 Pet. v. 10. But the God of all Grace, who hath called us to his Eternal Glory in christ jesus, After that you have suffered a while, make you perfect, establish, strengthen, settle you.
