A SERMON Preach'd before the QUEEN. Ephes. iv. 31, 32. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice;
A SERMON Preached before the QUEEN. Ephesians iv. 31, 32. Let all bitterness, and wrath, and anger, and clamour, and Evil-speaking, be put away from you, with all malice;
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First, The confirming their Faith, by laying open the whole Mystery of their Salvation, and comparing it with the Misery of their former Heathen-state, in the three first Chapters;
First, The confirming their Faith, by laying open the Whole Mystery of their Salvation, and comparing it with the Misery of their former Heathen-state, in the three First Chapters;
And then the perswading 'em to express their Gratitude to Almighty God for so great a Deliverance, by the Exercise of all those Christian Vertues, which that most Holy Dispensation was design'd to introduce.
And then the persuading they to express their Gratitude to Almighty God for so great a Deliverance, by the Exercise of all those Christian Virtues, which that most Holy Dispensation was designed to introduce.
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inforcing it all along with great strength of Reason, from their being Members of one Body, from their being governed by one and the same Holy Spirit, having one Hope of Eternal Life, one Lord Christ, one Faith in him, one Baptism in his Name, one God, one Father of all ;
enforcing it all along with great strength of Reason, from their being Members of one Body, from their being governed by one and the same Holy Spirit, having one Hope of Eternal Life, one Lord christ, one Faith in him, one Baptism in his Name, one God, one Father of all;
and strengthening that Exhortation with the Example of our merciful God, that unexhausted Fountain of infinite Goodness, he adds, And be ye kind one to another, tender-hearted, forgiving one another,
and strengthening that Exhortation with the Exampl of our merciful God, that unexhausted Fountain of infinite goodness, he adds, And be you kind one to Another, tender-hearted, forgiving one Another,
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The general Head of Charity is of too large, and too nice a Nature, to be stated at length, in its several Particulars, within the compass of a Discourse;
The general Head of Charity is of too large, and too Nicaenae a Nature, to be stated At length, in its several Particulars, within the compass of a Discourse;
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and therefore, after opening further in a word or two the difficulty of that Task, I shall chuse to fix our Inquiries more particularly on that Vice, or Passion of Anger, which chiefly opposes it.
and Therefore, After opening further in a word or two the difficulty of that Task, I shall choose to fix our Inquiries more particularly on that Vice, or Passion of Anger, which chiefly opposes it.
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and afterwards back these Reasonings with the several Rules and Examples to this Purpose, that are to be met with in the Gospel. I shall, in the Close, point the force of what has been said immediately upon Our Selves;
and afterwards back these Reasonings with the several Rules and Examples to this Purpose, that Are to be met with in the Gospel. I shall, in the Close, point the force of what has been said immediately upon Our Selves;
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What by some may be judged but a necessary steadiness, by others is interpreted an obstinate stubborness, a peremptory stifness, and a streightness of bowels:
What by Some may be judged but a necessary steadiness, by Others is interpreted an obstinate Stubbornness, a peremptory stiffness, and a straightness of bowels:
The Apostles themselves found it no easie task to adjust this Matter. The stiff adherence of the Jewish Converts to the Mosaical Ceremonies, which they thought unchangeable,
The Apostles themselves found it no easy task to adjust this Matter. The stiff adherence of the Jewish Converts to the Mosaical Ceremonies, which they Thought unchangeable,
and their obstinate desire of keeping up the partition-wall between them and the Gentiles, which they would not understand to be broken down, raised no small Trouble and Dissention in the Church at Antioch :
and their obstinate desire of keeping up the partition-wall between them and the Gentiles, which they would not understand to be broken down, raised no small Trouble and Dissension in the Church At Antioch:
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and when the Apostles and Elders came together at Jerusalem, to decide the Question, Whether the Gentile Proselytes shou'd be oblig'd to Circumcision, 'twas not till after there had been much disputing, (as we learn from St. Luke ) that they came to the Resolution of not laying any new burthen upon them,
and when the Apostles and Elders Come together At Jerusalem, to decide the Question, Whither the Gentile Proselytes should be obliged to Circumcision, 'twas not till After there had been much disputing, (as we Learn from Saint Lycia) that they Come to the Resolution of not laying any new burden upon them,
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That the Unity of the Church, and the Charity we owe to our Neighbour, obliges us not to do or say any thing however innocent in it self (unless ingag'd to it by Duty,
That the Unity of the Church, and the Charity we owe to our Neighbour, obliges us not to do or say any thing however innocent in it self (unless engaged to it by Duty,
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much less, how different soever our Opinions may be, or on either hand, how well soever grounded, are we to give way to bitterness, anger, wrath, clamour, evil-speaking, or malice ;
much less, how different soever our Opinions may be, or on either hand, how well soever grounded, Are we to give Way to bitterness, anger, wrath, clamour, Evil-speaking, or malice;
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or, if the execution of that Revenge seems out of his power, he breaks out into loud and passionate clamours, into hasty threats, and bitter revilings;
or, if the execution of that Revenge seems out of his power, he breaks out into loud and passionate clamours, into hasty Treats, and bitter revilings;
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and if Both continue obstinate, this can end in nothing but continual War and Confusion: before we can possibly treat, we must reduce our selves to this Equality ;
and if Both continue obstinate, this can end in nothing but continual War and Confusion: before we can possibly Treat, we must reduce our selves to this Equality;
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a Pleasure, that is as much below the Goodness of a Vertuous Man, as 'tis beneath his Wisdom, to give his Enemies the mischievous Pleasure, of thinking, they can offend him.
a Pleasure, that is as much below the goodness of a Virtuous Man, as it's beneath his Wisdom, to give his Enemies the mischievous Pleasure, of thinking, they can offend him.
and, when once intire and absolute Master, can end in nothing but Rage and Madness. When aggressor, partial, and unjust; when defendant, blind, and insufficient;
and, when once entire and absolute Master, can end in nothing but Rage and Madness. When aggressor, partial, and unjust; when defendant, blind, and insufficient;
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if bitter and revengeful, adding weight to Injuries already receiv'd, and provoking yet more, to fill up the measure of its Punishment. There are some sorts of Anger indeed not so mean,
if bitter and revengeful, adding weight to Injuries already received, and provoking yet more, to fill up the measure of its Punishment. There Are Some sorts of Anger indeed not so mean,
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but there is none which raises not a great Disturbance in the Mind, which does not drive out of it all sweetness and humanity, and rob a Man of the best part of himself:
but there is none which raises not a great Disturbance in the Mind, which does not drive out of it all sweetness and humanity, and rob a Man of the best part of himself:
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they have reserv'd the avenging of Injuries to the Magistrate alone, and not abandoned the Security of Men's Persons and Interests, and all the Conveniences of Life, for the sake of which they enter'd into Society, to the Cruelty and Violence of furious Men, by leaving the Sword of Justice in their hands.
they have reserved the avenging of Injuries to the Magistrate alone, and not abandoned the Security of Men's Persons and Interests, and all the Conveniences of Life, for the sake of which they entered into Society, to the Cruelty and Violence of furious Men, by leaving the Sword of justice in their hands.
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The Revenge therefore which Anger suggests to a private Man, is an Outrage to the Laws, and a breach of all those sacred Bonds which unite Men in the several forms of Government ;
The Revenge Therefore which Anger suggests to a private Man, is an Outrage to the Laws, and a breach of all those sacred Bonds which unite Men in the several forms of Government;
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as to think to fight it out with a whole Nation: For the will of the whole centers in that of the Magistrate, His Judgment is the Judgment of the Community, and the Execution of it is attended with their Ʋnited Force.
as to think to fight it out with a Whole nation: For the will of the Whole centers in that of the Magistrate, His Judgement is the Judgement of the Community, and the Execution of it is attended with their Ʋnited Force.
Neither is that Punishment, which Governours inflict for the breach of their Laws, in a strictly-moral sense to be called, a Revenge, though figuratively 'tis often even in Scripture stil'd so;
Neither is that Punishment, which Governors inflict for the breach of their Laws, in a strictly-moral sense to be called, a Revenge, though figuratively it's often even in Scripture Styled so;
And if Anger in all its several Degrees and Dresses, whether of Malice or Clamour, Evil-speaking or Revenge, be at such mighty odds with Reason and Society ;
And if Anger in all its several Degrees and Dresses, whither of Malice or Clamour, Evil-speaking or Revenge, be At such mighty odds with Reason and Society;
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how much greater then must the Opposition be between That and Christianity, whose Doctrine is the most exalted Reason, and whose State the most perfect Society that Man is capable of?
how much greater then must the Opposition be between That and Christianity, whose Doctrine is the most exalted Reason, and whose State the most perfect Society that Man is capable of?
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If Reason forbids it, as contrary to our temporal Interest, and the procuring that Peace which is necessary to our Own Preservation, as the Laws of Society do, with relation to That of the Publick; Christianity adds a much stronger inforcement to the Prohibition, from the regard we owe to our Own,
If Reason forbids it, as contrary to our temporal Interest, and the procuring that Peace which is necessary to our Own Preservation, as the Laws of Society do, with Relation to That of the Public; Christianity adds a much Stronger enforcement to the Prohibition, from the regard we owe to our Own,
This last and fullest Revelation of the Will of God to the Sons of Men, as it gives them clearer Views of the Divine Perfections, and thence more distinct and suitable Conceptions of that Honour, and Worship which they justly challenge;
This last and Fullest Revelation of the Will of God to the Sons of Men, as it gives them clearer Views of the Divine Perfections, and thence more distinct and suitable Conceptions of that Honour, and Worship which they justly challenge;
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by the Right that is in others to equal Pretensions. Not only the deep sense of his own Meanness and Misery makes him acknowledge before Almighty God, That he is nothing but Darkness in his Ʋnderstanding, Weakness and Inconstancy, if not Perverseness, in his Will ;
by the Right that is in Others to equal Pretensions. Not only the deep sense of his own Meanness and Misery makes him acknowledge before Almighty God, That he is nothing but Darkness in his Ʋnderstanding, Weakness and Inconstancy, if not Perverseness, in his Will;
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but he is taught also to prefer others before himself. Let nothing, says St. Paul, Phil. 2.3. be done thro' strife or vain-glory, but in lowliness of mind let each esteem other better than themselves.
but he is taught also to prefer Others before himself. Let nothing, Says Saint Paul, Philip 2.3. be done through strife or vainglory, but in lowliness of mind let each esteem other better than themselves.
Christian Charity always gives us a high Opinion of our Neighbour, as the Humility that attends it does a low one of our selves: and Provocation is as inconsistent with Esteem, as Resentment with a sense of our ill-deserving. The Humble Man knows that Weakness or Fault, he is despis'd or reproach'd for, is but one of those many he sees in himself;
Christian Charity always gives us a high Opinion of our Neighbour, as the Humility that attends it does a low one of our selves: and Provocation is as inconsistent with Esteem, as Resentment with a sense of our Ill-deserving. The Humble Man knows that Weakness or Fault, he is despised or reproached for, is but one of those many he sees in himself;
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Charity envieth not, vaunteth not it self, is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evil, beareth all things, believeth all things, hopeth all things, endureth all things.
Charity Envieth not, vaunteth not it self, is not puffed up, does not behave it self unseemly, seeks not her own, is not Easily provoked, Thinketh no evil, bears all things, Believeth all things, Hopes all things, Endureth all things.
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makes a Man patient, and not revengeful of Injuries: abases all foolish Elation of Mind, Ambition and Ostentation, Pride and Insolence, in overvaluing Our Selves, and despising Others ;
makes a Man patient, and not revengeful of Injuries: abases all foolish Elation of Mind, Ambition and Ostentation, Pride and Insolence, in overvaluing Our Selves, and despising Others;
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Charity behaves not it self unseemly, breaks not out into opprobrious Contumelies, and disgraceful ill Language. As Anger, under the Gospel, is interpreted Murther, so there is a Murther of the Tongue, as well as of the Heart or Hand ;
Charity behaves not it self unseemly, breaks not out into opprobrious Contumelies, and disgraceful ill Language. As Anger, under the Gospel, is interpreted Murder, so there is a Murder of the Tongue, as well as of the Heart or Hand;
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as leave no room for our reflecting on those petty Circumstances wherein we differ, or being exasperated by those trifling short-liv'd Interests, wherein our Passions wou'd concern us,
as leave no room for our reflecting on those Petty circumstances wherein we differ, or being exasperated by those trifling short-lived Interests, wherein our Passion would concern us,
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The desire of revenge is such a Sin as cannot ask to be Pardon'd, nor has our Lord's own Prayer (though the fullest and most comprehensive) any Petition for forgiveness of our trespasses, but as we forgive them that trespass against us.
The desire of revenge is such a since as cannot ask to be Pardoned, nor has our Lord's own Prayer (though the Fullest and most comprehensive) any Petition for forgiveness of our Trespasses, but as we forgive them that trespass against us.
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What can induce us to Forgiveness, if Forgiveness cannot? Are we higher than God, that we should be more implacably offended than He? Is the distance between us Fellow-Creatures comparable to that between GOD and the mightiest of Men, that the Indignity should make the Affront more unpardonable? Is our Brother more under our Power,
What can induce us to Forgiveness, if Forgiveness cannot? are we higher than God, that we should be more implacably offended than He? Is the distance between us Fellow-Creatures comparable to that between GOD and the Mightiest of Men, that the Indignity should make the Affront more unpardonable? Is our Brother more under our Power,
In the very height of his Rage against God and his Church, when he was going to Damascus, with Letters from the High Priest, impowering him to bring such as he found professing that Way bound to Jerusalem ;
In the very height of his Rage against God and his Church, when he was going to Damascus, with Letters from the High Priest, impowering him to bring such as he found professing that Way bound to Jerusalem;
And in the Name of God then, let us consider, to what good end we can imploy these unruly Passions, We, who give our selves up so intitely to their boysterous Conduct, that there's scarce any thing else we can be said to agree in? 'Tis observ'd by One, of some Note among our Enemies, who very well knew the measures that were taking for our destruction,
And in the Name of God then, let us Consider, to what good end we can employ these unruly Passion, We, who give our selves up so intitely to their boisterous Conduct, that there's scarce any thing Else we can be said to agree in? It's observed by One, of Some Note among our Enemies, who very well knew the measures that were taking for our destruction,
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and have started such Multitudes of Disputes and Controversies, as have left almost nothing clear or certain, especially to such as wou'd fain not have reason to Believe those Doctrines, which they wou'd fain have no reason to Obey.
and have started such Multitudes of Disputes and Controversies, as have left almost nothing clear or certain, especially to such as would fain not have reason to Believe those Doctrines, which they would fain have no reason to Obey.
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The fierceness and virulency wherewith these Disputes have been carried on, are no less the Scandal than a Breach of our common Christianity, nay even of Humanity it self.
The fierceness and virulency wherewith these Disputes have been carried on, Are no less the Scandal than a Breach of our Common Christianity, nay even of Humanity it self.
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nor any Language or Arts too foul and unmanly to be imployed in these Religios Conflicts: as if the very Pretence to Religion were a Dispensation from all the Tyes of it;
nor any Language or Arts too foul and unmanly to be employed in these Religious Conflicts: as if the very Pretence to Religion were a Dispensation from all the Ties of it;
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and an impudent Affectation of Concern for its Truths, were a sufficient Excuse for the Breach of its Duties. Even where the strictest Regard to Decency would be expected, where even good Manners to the Lookers on should make Men stanch and reserv'd in the Treatment of an Adversary, that has any Pretence to Learning or Vertue:
and an impudent Affectation of Concern for its Truths, were a sufficient Excuse for the Breach of its Duties. Even where the Strictest Regard to Decency would be expected, where even good Manners to the Lookers on should make Men staunch and reserved in the Treatment of an Adversary, that has any Pretence to Learning or Virtue:
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and, not content to poison the present Age, with an unexampl'd Barbarity, raises lasting Monuments of Scandal to those which are to come. This sort of Management may make sport enough to the Enemies of all Religion, but I know not how They can be thought any Friends to it, who afford 'em the very unseemly and ill-natur'd Diversion.
and, not content to poison the present Age, with an unexampled Barbarity, raises lasting Monuments of Scandal to those which Are to come. This sort of Management may make sport enough to the Enemies of all Religion, but I know not how They can be Thought any Friends to it, who afford they the very unseemly and Ill-natured Diversion.
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and whoever duly considers the great Difficulty of attaining that strength and firmness of Attention, that intire Liberty of the Mind, by which its Assent is suspended, till a clear and certain Evidence shall justly claim it;
and whoever duly considers the great Difficulty of attaining that strength and firmness of Attention, that entire Liberty of the Mind, by which its Assent is suspended, till a clear and certain Evidence shall justly claim it;
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if we have a Love for Truth, or the Souls of Men, we ought to soften that Aversion which indisposes them to receive it, by all the artful Gentleness and Condescension, that it's capable of being propos'd with.
if we have a Love for Truth, or the Souls of Men, we ought to soften that Aversion which indisposes them to receive it, by all the artful Gentleness and Condescension, that it's capable of being proposed with.
cs pns12 vhb dt n1 p-acp n1, cc dt n2 pp-f n2, pns12 vmd pc-acp vvi d n1 r-crq vvz pno32 pc-acp vvi pn31, p-acp d dt j n1 cc n1, cst pn31|vbz j pp-f vbg vvn p-acp.
while the very Name of Party is industriously and very revengefully kept up among us, to the apparent Hazard of reducing us back again to all that Disorder and Confusion, from which we have been so wonderfully rescu'd.
while the very Name of Party is industriously and very revengefully kept up among us, to the apparent Hazard of reducing us back again to all that Disorder and Confusion, from which we have been so wonderfully rescued.
cs dt j n1 pp-f n1 vbz av-j cc av av-j vvn a-acp p-acp pno12, p-acp dt j n1 pp-f vvg pno12 av av p-acp d cst n1 cc n1, p-acp r-crq pns12 vhb vbn av av-j vvn.
