A sermon preached before the Right Honourable, the Lord Mayor, and court of aldermen, of the city of London, at Guildhall-Chappel, August 18, 1678 by Robert Neville ...
or make them plainer, is but to lend Light to the Sun, or Water to the Sea. And such are these Principles, That God is, and All things were made by him.
or make them plainer, is but to lend Light to the Sun, or Water to the Sea. And such Are these Principles, That God is, and All things were made by him.
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Through their Shallowness and Shortness of Discourse, they fool themselves into a presuming upon God's Mercy, resembling those prophane Persons St. Peter speaks of, who scoffed at the Principles of Religion,
Through their Shallowness and Shortness of Discourse, they fool themselves into a presuming upon God's Mercy, resembling those profane Persons Saint Peter speaks of, who scoffed At the Principles of Religion,
and derided the Expectations of a future Judgment, saying, 2 Pet. 3.4. Where is the Promise of his Coming? for since the Fathers fell asleep, all things continue as they were from the beginning of the Creation.
and derided the Expectations of a future Judgement, saying, 2 Pet. 3.4. Where is the Promise of his Coming? for since the Father's fell asleep, all things continue as they were from the beginning of the Creation.
To such as these let me return in Answer, that there is an After-reckoning to be paid in another World, the greatest Slaughter in the Tragedy of the Sinner being reserved for the last Act;
To such as these let me return in Answer, that there is an After reckon to be paid in Another World, the greatest Slaughter in the Tragedy of the Sinner being reserved for the last Act;
And the Historian Salust introduces Portius Cato, positively maintaining in a Speech of his to the Roman Senate, That after this Life ended, good and bad Men go to different Places,
And the Historian Sallust introduces Portius Cato, positively maintaining in a Speech of his to the Roman Senate, That After this Life ended, good and bad Men go to different Places,
And this he declares in opposition to no less a Man than Caius Caesar, who (in a Speech of his made just before) prophanely affirmed, that after Death there was no Place, either for Joy or Sorrow, Happiness or Misery.
And this he declares in opposition to no less a Man than Caius Caesar, who (in a Speech of his made just before) profanely affirmed, that After Death there was no Place, either for Joy or Sorrow, Happiness or Misery.
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but those who had kept their Integrity and Chastity, whilst united to the Body, and had imitated the Divine Life of the Celestial Inhabitants, by an easy and open way returned to that God, from whom they first came.
but those who had kept their Integrity and Chastity, while united to the Body, and had imitated the Divine Life of the Celestial Inhabitants, by an easy and open Way returned to that God, from whom they First Come.
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The Notion of a future Judgment is so obvious to the Capacity of every Natural Man, that when St. Paul, (Acts 24.25.) reasoned about it, Felix, though a Heathen, trembled at it.
The Notion of a future Judgement is so obvious to the Capacity of every Natural Man, that when Saint Paul, (Acts 24.25.) reasoned about it, Felix, though a Heathen, trembled At it.
And the same Apostle discoursing to the Athenians, (the great Lights of the Gentile World) and teaching them the seventh Article of our Creed, Acts 17.31. That God hath appointed a Day in which he will judge the World:
And the same Apostle discoursing to the Athenians, (the great Lights of the Gentile World) and teaching them the seventh Article of our Creed, Acts 17.31. That God hath appointed a Day in which he will judge the World:
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Though he found some that mocked, when they heard of the Resurrection of the Dead, yet there were none that objected any thing against the Day of Judgment.
Though he found Some that mocked, when they herd of the Resurrection of the Dead, yet there were none that objected any thing against the Day of Judgement.
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Now this great Philosopher in affirming this, is necessarily concluded by his own Principles to grant another Life to come, much better and happier than this to the Good and Vertuous,
Now this great Philosopher in affirming this, is necessarily concluded by his own Principles to grant Another Life to come, much better and Happier than this to the Good and Virtuous,
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and another State of Life, much worse than Death for unjust and vitious Persons. Nor do his own Principles onely, but those of Nature also, lead him to this;
and Another State of Life, much Worse than Death for unjust and vicious Persons. Nor do his own Principles only, but those of Nature also, led him to this;
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Now if Mens Hopes or Fears were terminated in this Life, as they must, unless we grant a future State, every Man were obliged in reason to seek the Preservation of his own Life before all other things;
Now if Men's Hope's or Fears were terminated in this Life, as they must, unless we grant a future State, every Man were obliged in reason to seek the Preservation of his own Life before all other things;
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a Sence whereof caused that famous Heathen, Attilius Regulus, to endure a most cruel and painful Death, rather than betray his Country, or break his Oath;
a Sense whereof caused that famous Heathen, Attelius Regulus, to endure a most cruel and painful Death, rather than betray his Country, or break his Oath;
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which he would never have done, had he not been of the same Opinion with Tully, when he said, That the Death of famous Men was as it were a Passage, or Change of Life, which was wont to be their Convoy to Heaven and Happiness.
which he would never have done, had he not been of the same Opinion with Tully, when he said, That the Death of famous Men was as it were a Passage, or Change of Life, which was wont to be their Convoy to Heaven and Happiness.
it being not indeed imaginable, that God should not have given all Men sufficient Proofs and Arguments of so important a Principle of Religion as this is.
it being not indeed imaginable, that God should not have given all Men sufficient Proofs and Arguments of so important a Principle of Religion as this is.
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As for those Persons, upon whose Ease and Sensuality a future State seems to cast no favourable Aspect, we may expect that all such should bribe their Consciences to disbelieve it.
As for those Persons, upon whose Ease and Sensuality a future State seems to cast no favourable Aspect, we may expect that all such should bribe their Consciences to disbelieve it.
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And Athenagoras hath given it for a Rule, That the denying of the Resurrection, and another Life, is the only beloved Doctrine of the voluptuous Epicure;
And Athenagoras hath given it for a Rule, That the denying of the Resurrection, and Another Life, is the only Beloved Doctrine of the voluptuous Epicure;
and he that hath once transformed himself into that Swine, hath his Optick Nerves so ill placed, that (as Plutarch observes of other Swine) he never sees Heaven again, till he be laid on his Back, never till then thinks of a Judgment to come;
and he that hath once transformed himself into that Swine, hath his Optic Nerves so ill placed, that (as Plutarch observes of other Swine) he never sees Heaven again, till he be laid on his Back, never till then thinks of a Judgement to come;
the Certainty whereof may appear to any sober, considerative, though meer Moral Man, from these three things: 1. The unequal Distribution of Rewards and Punishments in this World. 2. Those natural Hopes and Expectations, which good Men have of a State of perfect Happiness. 3. Those natural Fears, which wicked Men usually have of a State of Torment.
the Certainty whereof may appear to any Sobrium, considerative, though mere Moral Man, from these three things: 1. The unequal Distribution of Rewards and Punishments in this World. 2. Those natural Hope's and Expectations, which good Men have of a State of perfect Happiness. 3. Those natural Fears, which wicked Men usually have of a State of Torment.
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but these are such kinds of Rewards and Punishments, which (unless Men were supported by the Hopes of a future State) would never encourage them to overcome those Difficulties, which sometimes they meet in the ways of Vertue;
but these Are such Kinds of Rewards and Punishments, which (unless Men were supported by the Hope's of a future State) would never encourage them to overcome those Difficulties, which sometime they meet in the ways of Virtue;
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and if we consider, that the Attainment of it in this Life is above the Sphere of Possibility, we must then conclude, that this perfect and compleat Happiness is the Reward of another Life;
and if we Consider, that the Attainment of it in this Life is above the Sphere of Possibility, we must then conclude, that this perfect and complete Happiness is the Reward of Another Life;
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otherwise Mankind must be defeated of its greatest Expectancies, be frustrated of its chief End, by being naturally and strongly inclined to such a Degree and State of Happiness,
otherwise Mankind must be defeated of its greatest Expectancies, be frustrated of its chief End, by being naturally and strongly inclined to such a Degree and State of Happiness,
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nor so inquisitive after every Circumstance, that may aggravate our Sins, were it not deputed by the Supreme Judge of Heaven and Earth, to bring us to a further Judgment.
nor so inquisitive After every Circumstance, that may aggravate our Sins, were it not deputed by the Supreme Judge of Heaven and Earth, to bring us to a further Judgement.
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Now what was it that did extort from him this Confession of his Tortures, but the Horror of a future State? there being nothing else that one in his Circumstances, of Power and Greatness, should have need to stand in fear of.
Now what was it that did extort from him this Confessi of his Tortures, but the Horror of a future State? there being nothing Else that one in his circumstances, of Power and Greatness, should have need to stand in Fear of.
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And what again was the reason that the Emperour Nero, notwithstanding all his singing and rioting through the chiefest Cities of his Empire, had yet the Guilt of his Impieties, to interrupt his Pleasures? What made him tremble in the Temples of the Gods,
And what again was the reason that the Emperor Nero, notwithstanding all his singing and rioting through the chiefest Cities of his Empire, had yet the Gilded of his Impieties, to interrupt his Pleasures? What made him tremble in the Temples of the God's,
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but a fear of an After-reckoning in another State, for his prodigious and lewd Impieties? For (as a late Author hath with great strength of Reason told us) The Consideration of the Day of Judgment, rather with Despair than Hope, is the Reason why the Wicked are so ill governed,
but a Fear of an After reckon in Another State, for his prodigious and lewd Impieties? For (as a late Author hath with great strength of Reason told us) The Consideration of the Day of Judgement, rather with Despair than Hope, is the Reason why the Wicked Are so ill governed,
and so fear and distract their Minds, that Plato concludes, that if their Breasts were transparent, we should see such Wheals and Gashes upon their Minds,
and so Fear and distract their Minds, that Plato concludes, that if their Breasts were transparent, we should see such Wheals and Gashes upon their Minds,
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so also those little Disorders and Alterations in Nature, (such as are frightful Eruptions from the Earth, wonderful Eclipses of the Lights of Heaven, the strange Fires sometimes discovered in the Air, the mighty Tremblings of the Earth) may seem (like Jerusalem pictured upon a Tile by the Prophet) as little Maps and Imitations,
so also those little Disorders and Alterations in Nature, (such as Are frightful Eruptions from the Earth, wondered Eclipses of the Lights of Heaven, the strange Fires sometime discovered in the Air, the mighty Tremblings of the Earth) may seem (like Jerusalem pictured upon a Tile by the Prophet) as little Maps and Imitations,
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'Tis true indeed, that Temporal Things are more expresly insisted upon in the Promises and Threatnings of the Old Testament, by reason of the Grosness and Dulness of the Jews, who doting very much upon sensible things, were therefore more easy to be wrought upon by such Proposals.
It's true indeed, that Temporal Things Are more expressly insisted upon in the Promises and Threatenings of the Old Testament, by reason of the Grossness and Dullness of the jews, who doting very much upon sensible things, were Therefore more easy to be wrought upon by such Proposals.
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But that these things were never designed as the chief Motives of Religion, may appear from the several Calamities that fell upon some of the best Men of those Ages.
But that these things were never designed as the chief Motives of Religion, may appear from the several Calamities that fell upon Some of the best Men of those Ages.
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Being then thus perswaded of a future Judgment, of what Rock and Adamant must that Heart be made, which will not tremble with Felix? What a strange thing is it, that as in Arabia the Ice and Chrystal are congealed by the power of Divine Fire,
Being then thus persuaded of a future Judgement, of what Rock and Adamant must that Heart be made, which will not tremble with Felix? What a strange thing is it, that as in Arabia the Ice and Crystal Are congealed by the power of Divine Fire,
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so these icy Chrystal Hearts of ours should be frozen by that Fire of Heaven, which shall melt and dissolve the World at the Day of Judgment? Especially if we consider, that the Great Judge, who shall then pass Sentence upon us, hath these three Properties to represent him dreadful to us, which can hardly center and meet together in any Person here upon Earth;
so these icy Crystal Hearts of ours should be frozen by that Fire of Heaven, which shall melt and dissolve the World At the Day of Judgement? Especially if we Consider, that the Great Judge, who shall then pass Sentence upon us, hath these three Properties to represent him dreadful to us, which can hardly centre and meet together in any Person Here upon Earth;
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and makes the Judg (as the Custom was among the Romans ) write a Non liquet, and the Jury (as amongst us) confess an Ignoramus. But this cannot without Blasphemy be affirmed of the great Judge of Heaven and Earth, who is Omniscient, who is of the Privy-Council to all our Thoughts;
and makes the Judge (as the Custom was among the Romans) write a Non Liquet, and the Jury (as among us) confess an Ignoramus. But this cannot without Blasphemy be affirmed of the great Judge of Heaven and Earth, who is Omniscient, who is of the Privy-Council to all our Thoughts;
He is greater than our Hearts, and knoweth all things, 1 John 3.20. Masks, Paintings, and Disguisings, in other things, if they add no Beauty, yet they conceal Deformities;
He is greater than our Hearts, and Knoweth all things, 1 John 3.20. Masks, Paintings, and Disguisings, in other things, if they add no Beauty, yet they conceal Deformities;
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He may turn aside after filthy Lucre, take Bribes, and pervert Judgment, and in trying a Cause be no less biassed than Tully was by his Love to Pompey, when he let fall these words,
He may turn aside After filthy Lucre, take Bribes, and pervert Judgement, and in trying a Cause be no less biased than Tully was by his Love to Pompey, when he let fallen these words,
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so very ill becoming the Mouth of a great Consul and Orator of Rome, The Love of Pompey is so prevalent with me, that I cannot but make his Profit and Advantage the Standard of Justice,
so very ill becoming the Mouth of a great Consul and Orator of Room, The Love of Pompey is so prevalent with me, that I cannot but make his Profit and Advantage the Standard of justice,
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3. A third Property of the Judge of all the Earth, which may render him terrible to us, is, His Ʋncontrollable Power, which no earthly Judg can pretend to.
3. A third Property of the Judge of all the Earth, which may render him terrible to us, is, His Ʋncontrollable Power, which no earthly Judge can pretend to.
or he may find shelter from the Storms and Showers of Justice, under the Shadow of some Royal Oak; his Princes Favour may guard him from the Stroke of Justice.
or he may find shelter from the Storms and Showers of justice, under the Shadow of Some Royal Oak; his Princes Favour may guard him from the Stroke of justice.
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He is greater than the greatest of Men, Job 33.12. God is greater than Man, he is not to be hector'd or outbrav'd by any Sin, be it never so Universal.
He is greater than the greatest of Men, Job 33.12. God is greater than Man, he is not to be hectored or outbraved by any since, be it never so Universal.
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We have not such a God in the New Testament, as Marcion the Heretick fancied to himself, Qui solis literis prohibet delinquere; who gives no further Check and Restraint to Sin, than by Words and Letters;
We have not such a God in the New Testament, as Marcion the Heretic fancied to himself, Qui solis literis Prohibet delinquere; who gives no further Check and Restraint to since, than by Words and Letters;
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I beseech you then tell me, Do you believe that God is such a Judge as he hath been represented to you? Or, are you yet fully perswaded that there is a Judgment to come? Do you firmly and heartily believe, that for every vitious Act, every shameless loud Riot, every boistrous Oath or Rage, every Neglect of God's Worship, every Act of Injustice, God will one day bring you to Judgment? If you believe this,
I beseech you then tell me, Do you believe that God is such a Judge as he hath been represented to you? Or, Are you yet Fully persuaded that there is a Judgement to come? Do you firmly and heartily believe, that for every vicious Act, every shameless loud Riot, every boisterous Oath or Rage, every Neglect of God's Worship, every Act of Injustice, God will one day bring you to Judgement? If you believe this,
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When Popilius, by order of the Roman Senate, required Antiochus to withdraw his Army from the King of Egypt, and he desired time to deliberate upon it, Popilius drew a Circle about him with his Wand,
When Popilius, by order of the Roman Senate, required Antiochus to withdraw his Army from the King of Egypt, and he desired time to deliberate upon it, Popilius drew a Circle about him with his Wand,
Many of you have seen the Pale Horse St. John speaks of, prancing about this City, with one upon his Back whose Name was DEATH, who rode in Triumph through this great Metropolis of our Nation, attended with a large Train of dead Corps,
Many of you have seen the Pale Horse Saint John speaks of, prancing about this city, with one upon his Back whose Name was DEATH, who road in Triumph through this great Metropolis of our nation, attended with a large Train of dead Corpse,
And after that God (remembring Mercy in the midst of Judgment) had dismounted this King of Terrors, and caused him to set up his Pale Horse in his proper Stable,
And After that God (remembering Mercy in the midst of Judgement) had dismounted this King of Terrors, and caused him to Set up his Pale Horse in his proper Stable,
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And O that you could have seen by the Light of those Flames the Things that belong to your Peace, lest (like the Inhabitants of Jerusalem spoken of by the Prophet) you may be said to have gone out from one Fire,
And Oh that you could have seen by the Light of those Flames the Things that belong to your Peace, lest (like the Inhabitants of Jerusalem spoken of by the Prophet) you may be said to have gone out from one Fire,
lest you should seem to be as Firebrands, pluck'd out of a Temporal, to be cast into Everlasting Fire at the Day of Judgment, into a Fire that is not quenched; a Fire, in comparison whereof the Babylonian Furnace, seven times hotter than usual, was but a cool Shade,
lest you should seem to be as Firebrands, plucked out of a Temporal, to be cast into Everlasting Fire At the Day of Judgement, into a Fire that is not quenched; a Fire, in comparison whereof the Babylonian Furnace, seven times hotter than usual, was but a cool Shade,
and a Place of Refreshment. And the great and dreadful Conflagration this populous City did so tremble at, was but as a small Spark to that Infernal Tophet, but a painted Fire to those everlasting Burnings.
and a Place of Refreshment. And the great and dreadful Conflagration this populous city did so tremble At, was but as a small Spark to that Infernal Tophet, but a painted Fire to those everlasting Burnings.
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and a Native of this Parish where I now stand, if (that you may escape the Condemnation of the last Judgment) I put up to the Throne of Grace the same Petition for you and my self, which St. Paul did for his Friend Onesiphorus, The Lord grant, that we may find Mercy of the Lord in that Day, that great and terrible Day of Judgment;
and a Native of this Parish where I now stand, if (that you may escape the Condemnation of the last Judgement) I put up to the Throne of Grace the same Petition for you and my self, which Saint Paul did for his Friend Onesiphorus, The Lord grant, that we may find Mercy of the Lord in that Day, that great and terrible Day of Judgement;
cc dt j-jn pp-f d n1 c-crq pns11 av vvb, cs (cst pn22 vmb vvi dt n1 pp-f dt ord n1) pns11 vvd a-acp p-acp dt n1 pp-f n1 dt d vvb p-acp pn22 cc po11 n1, r-crq n1 np1 vdd p-acp po31 n1 np1, dt n1 vvb, cst pns12 vmb vvi n1 pp-f dt n1 p-acp cst n1, cst j cc j n1 pp-f n1;
and that having our Sins wash'd away with the Tears of Repentance, and the Blood of Christ, which speaks better Things than the Blood of Abel, we may all be Fellow-Citizens with the Saints, and of the Houshold of God, in the highest Heavens;
and that having our Sins washed away with the Tears of Repentance, and the Blood of christ, which speaks better Things than the Blood of Abel, we may all be Fellow-Citizens with the Saints, and of the Household of God, in the highest Heavens;
cc cst vhg po12 n2 vvn av p-acp dt n2 pp-f n1, cc dt n1 pp-f np1, r-crq vvz j n2 cs dt n1 pp-f np1, pns12 vmb d vbi n2 p-acp dt n2, cc pp-f dt n1 pp-f np1, p-acp dt js n2;
Duas esse vias, duplicés { que } cursus animorum è corpore excedentium: nam qui se humanis vitiis contaminâssent, & se totos libidinibus dedissent, vel in Republicâ violandâ fraudes inexpiabiles concepissent, iis devium quoddam iter esse, seclusum à concilio Deorum. Qui autem se integros castós { que } servâssent, quibus { que } fuisset minima cum corporibus contagio, essént { que } in corporibus humanis vitam imitati Deorum, his ad illos à quibus essent profecti facilem reditum patere. Tusc. Quaest. lib. 1.
Duas esse Ways, duplicés { que } cursus animorum è corpore excedentium: nam qui se humanis Vitiis contaminâssent, & se totos libidinibus dedissent, vel in Republicâ violandâ frauds inexpiabiles concepissent, iis devium Quoddam iter esse, seclusum à Concilio Gods. Qui autem se integros castós { que } servâssent, quibus { que } fuisset minima cum corporibus contagio, essént { que } in corporibus humanis vitam imitati Gods, his ad Illos à quibus essent profecti facilem reditum Patere. Tuscany Question lib. 1.
Tantùn amor erga Pompeium apud me valet, ut quae illi utilia sunt, & quae ille vult, mihi jam omnia & vera & recta videantur. Tull. Epist. lib. 1. Epist. 8. ad Lentulum,
Tantùn amor Erga Pompeius apud me valet, ut Quae illi Useful sunt, & Quae Isle vult, mihi jam omnia & vera & Recta videantur. Tull. Epistle lib. 1. Epistle 8. and Lentulum,
vvb fw-la fw-la np1 fw-la pno11 n1, fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la, fw-la fw-la fw-la cc fw-la cc fw-la fw-la. np1 np1 n1. crd np1 crd cc np1,