THese few Words contain in them a smart and serious Expostulation of our Blessed Saviour, with such who professed great Kindness to him in their Words,
THese few Words contain in them a smart and serious Expostulation of our Blessed Saviour, with such who professed great Kindness to him in their Words,
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and renew our solemn Baptismal Vow and Covenant with him as our Lord and Saviour; and so we pray to him and profess to depend upon him for our Salvation;
and renew our solemn Baptismal Voelli and Covenant with him as our Lord and Saviour; and so we pray to him and profess to depend upon him for our Salvation;
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and to make my Discourse more Usefull and Practical, I shall single out some of the most Remarkable Instances of those Duties, which Christ hath enjoyned to his Disciples of all Ages and Nations;
and to make my Discourse more Useful and Practical, I shall single out Some of the most Remarkable Instances of those Duties, which christ hath enjoined to his Disciples of all Ages and nations;
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Such as relate to the Government of our Passions. II. To the Government of our Speech. III. To the Government of our Actions; so, as that we lead a Sober, Righteous and Godly Life. I.
Such as relate to the Government of our Passion. II To the Government of our Speech. III. To the Government of our Actions; so, as that we led a Sobrium, Righteous and Godly Life. I.
Such is the frame of human Nature, that we are very tender and sensible not only of any real Hurt or Injury which may be done to our Bodies or Estates,
Such is the frame of human Nature, that we Are very tender and sensible not only of any real Hurt or Injury which may be done to our Bodies or Estates,
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But, what through the Natural Heat of Temper in some, the Jealousie and Suspicion in others, the crossing each others Designs and Inclinations, the misconstruction of Words and Actions, the Carelesness of some and the Frowardness and Peevishness of others, Mankind are apt to lead very uneasie Lives with respect to one another;
But, what through the Natural Heat of Temper in Some, the Jealousy and Suspicion in Others, the crossing each Others Designs and Inclinations, the misconstruction of Words and Actions, the Carelessness of Some and the Frowardness and Peevishness of Others, Mankind Are apt to led very uneasy Lives with respect to one Another;
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There are two Things I shall therefore speak to, (1) That it is Reasonable that a Restraint should be laid on Mens violent Passions. (2) That Christ hath laid no unreasonable Restraint upon them.
There Are two Things I shall Therefore speak to, (1) That it is Reasonable that a Restraint should be laid on Men's violent Passion. (2) That christ hath laid no unreasonable Restraint upon them.
Which condition of Life having all imaginable Uneasiness attending it, by perpetual Fears and Jealousies and Mistrusts of one anothers Powers, there was a Necessity that they must come to some common Terms of Agreement with each other;
Which condition of Life having all imaginable Uneasiness attending it, by perpetual Fears and Jealousies and Mistrusts of one another's Powers, there was a Necessity that they must come to Some Common Terms of Agreement with each other;
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For every Mans Revenging his own Injury according to his own Judgment, was one of those great Inconveniencies, which was to be remedied by Society, Laws and Government.
For every men Revenging his own Injury according to his own Judgement, was one of those great Inconveniences, which was to be remedied by Society, Laws and Government.
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But if such Laws are very Just and Reasonable, as no doubt they are, then all Mankind are agreed that Mens violent Passions may and ought to be Restrained in some Cases.
But if such Laws Are very Just and Reasonable, as no doubt they Are, then all Mankind Are agreed that Men's violent Passion may and ought to be Restrained in Some Cases.
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And certainly, that is a very Reasonable Motive for the Government of our Passions, since those are the Occasions of all the Storms and Tempests within our breasts.
And Certainly, that is a very Reasonable Motive for the Government of our Passion, since those Are the Occasions of all the Storms and Tempests within our breasts.
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and yet that is so unnatural, so full of anxiety and fear of the Consequents of it, that he who can subdue this unruly Passion hath more real Pleasure and Satisfaction in his mind,
and yet that is so unnatural, so full of anxiety and Fear of the Consequents of it, that he who can subdue this unruly Passion hath more real Pleasure and Satisfaction in his mind,
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and those are, Consideration and Resolution. For, nothing tends to the abating the heat and violence of Passion so much, as Consideration doth, and Resolution makes it effectual.
and those Are, Consideration and Resolution. For, nothing tends to the abating the heat and violence of Passion so much, as Consideration does, and Resolution makes it effectual.
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What doth our Blessed Saviour mean by Inheriting the Earth? Is there any thing like Blessedness to be expected in this Troublesome and Sinfull World? Not Absolutely; but Comparatively there may;
What does our Blessed Saviour mean by Inheriting the Earth? Is there any thing like Blessedness to be expected in this Troublesome and Sinful World? Not Absolutely; but Comparatively there may;
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they enjoy themselves with more quietness and satisfaction, and are less disturbed at the Noise and tumultuous Passions of the rest of Mankind. O happy Temper!
they enjoy themselves with more quietness and satisfaction, and Are less disturbed At the Noise and tumultuous Passion of the rest of Mankind. O happy Temper!
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so captious and ill-natured, so ready to apprehend an Injury and to Revenge it, that there is great need of Patience, not only in bearing the Troubles of Life,
so captious and ill-natured, so ready to apprehend an Injury and to Revenge it, that there is great need of Patience, not only in bearing the Troubles of Life,
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He strictly forbids all Causeless Anger, all Contumelious and Reproachfull Words; and when Injuries are done us, he commands us that we resist not evil;
He strictly forbids all Causeless Anger, all Contumelious and Reproachful Words; and when Injuries Are done us, he commands us that we resist not evil;
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Who made me a Iudge or a Divider among you? Therefore he doth not abridge his Followers from making use of these Laws and Courts of Judicature, which are established for matters of common Justice and Equity;
Who made me a Judge or a Divider among you? Therefore he does not abridge his Followers from making use of these Laws and Courts of Judicature, which Are established for matters of Common justice and Equity;
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There are some Tempers so easily provoked, and yet so hard to be Reconciled, as if their Original Sin did not lie in Concupiscence but in Ill-nature. And yet,
There Are Some Tempers so Easily provoked, and yet so hard to be Reconciled, as if their Original since did not lie in Concupiscence but in Ill-nature. And yet,
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even that is a kind of Concupiscence; for the Stoicks defined Anger by Libido; and said it was a Lust of Revenge; and so far, seem'd more unreasonable than that of Intemperance; because this aims only at Pleasure, in things which are apt to produce it (however mean and unreasonable) but the other is an extravagant and unnatural Pleasure, which arises from anothers Pain;
even that is a kind of Concupiscence; for the Stoics defined Anger by Libido; and said it was a Lust of Revenge; and so Far, seemed more unreasonable than that of Intemperance; Because this aims only At Pleasure, in things which Are apt to produce it (however mean and unreasonable) but the other is an extravagant and unnatural Pleasure, which arises from another's Pain;
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what are we to do? May we not Right our selves by Retaliating the Injury upon them? Since the Law of Moses did allow of Retaliation in case of real Injuries, an Eye for an Eye, a Tooth for a Tooth;
what Are we to do? May we not Right our selves by Retaliating the Injury upon them? Since the Law of Moses did allow of Retaliation in case of real Injuries, an Eye for an Eye, a Tooth for a Tooth;
That Honour is but an imaginary thing when it stands in Competition with the Rule of Conscience; and that no Custom is to be observed against Reason and Religion: But here lies the insuperable Difficulty;
That Honour is but an imaginary thing when it Stands in Competition with the Rule of Conscience; and that no Custom is to be observed against Reason and Religion: But Here lies the insuperable Difficulty;
how the Exposing one anothers Lives for the sake of Reproachfull Words or Personal Affronts, can be Reconciled to this Command of Christ? For my part, I cannot see how it is possible to do it;
how the Exposing one another's Lives for the sake of Reproachful Words or Personal Affronts, can be Reconciled to this Command of christ? For my part, I cannot see how it is possible to do it;
and that of the highest Nature, and beyond any Proportion between the Offence and the Punishment, which all men out of Passion, think, in common Justice ought to be consider'd.
and that of the highest Nature, and beyond any Proportion between the Offence and the Punishment, which all men out of Passion, think, in Common justice ought to be considered.
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I know some Casuists in the Church of Rome, allow it to be lawfull to take away the Lives of any who give them Contumelious Words; but these have been condemned as very loose Casuists; And they have found out a subtle way of directing the Intention, whereby to keep from breaking the Laws of Christ;
I know Some Casuists in the Church of Rome, allow it to be lawful to take away the Lives of any who give them Contumelious Words; but these have been condemned as very lose Casuists; And they have found out a subtle Way of directing the Intention, whereby to keep from breaking the Laws of christ;
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But all the pretended Right of Nature is taken away by Laws, and where those declare it to be Wilfull Murder to take away the Life of another on such Accounts as these, there is no colour left for natural Right, which supposes no determination by Laws.
But all the pretended Right of Nature is taken away by Laws, and where those declare it to be Wilful Murder to take away the Life of Another on such Accounts as these, there is no colour left for natural Right, which supposes no determination by Laws.
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and if they once declare, that they are Resolved to do so in this particular, (if they do the same in all others) it will be then thought to be Conscience and not Cowardice for them to decline a Challenge;
and if they once declare, that they Are Resolved to do so in this particular, (if they do the same in all Others) it will be then Thought to be Conscience and not Cowardice for them to decline a Challenge;
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But I say unto you, Love your Enemies; and again in this very Chapter, But love your Enemies. If he had bid Men love their Friends and take heed of their Enemies, there are some Ages of the World, wherein this had been no impertinent Advice.
But I say unto you, Love your Enemies; and again in this very Chapter, But love your Enemies. If he had bid Men love their Friends and take heed of their Enemies, there Are Some Ages of the World, wherein this had been no impertinent advice.
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But how can those be supposed to love their Enemies, who hardly love any thing but themselves? Self-Opinion, Self-Will, Self-Interest prevail over the far-greatest Part of Mankind;
But how can those be supposed to love their Enemies, who hardly love any thing but themselves? Self-Opinion, Self-Will, Self-Interest prevail over the far-greatest Part of Mankind;
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And this, I say, is that Love of Enemies which our Saviour requires, which doth not suppose the same kind of Affection to them which we have to our Friends,
And this, I say, is that Love of Enemies which our Saviour requires, which does not suppose the same kind of Affection to them which we have to our Friends,
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So that this Precept, which being misunderstood, seems to be irreconcilable to human Nature, contains in it, nothing but what all Mankind approve in others,
So that this Precept, which being misunderstood, seems to be irreconcilable to human Nature, contains in it, nothing but what all Mankind approve in Others,
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And now, it is time to make a stand, and to look about us, for, I have gone through our Saviour's Commands with Respect to the things which are apt to provoke us.
And now, it is time to make a stand, and to look about us, for, I have gone through our Saviour's Commands with Respect to the things which Are apt to provoke us.
And where are those Christians to be found, who do what Christ hath said herein, who do yet every day call him Lord, Lord? If Peevishness and Frowardness, perpetual Uneasiness and Discontent;
And where Are those Christians to be found, who do what christ hath said herein, who do yet every day call him Lord, Lord? If Peevishness and Frowardness, perpetual Uneasiness and Discontent;
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If Impatience of apprehended Injuries, and the making of Enemies, instead of loving them, were the Marks of good Christians, we should find Number enough;
If Impatience of apprehended Injuries, and the making of Enemies, instead of loving them, were the Marks of good Christians, we should find Number enough;
We profess to thank God for a late great Deliverance from the hands of our Enemies, I mean as to our Religion; (and truely there appears more and more Reason for it,
We profess to thank God for a late great Deliverance from the hands of our Enemies, I mean as to our Religion; (and truly there appears more and more Reason for it,
But what a sad Requital is this, for so great Mercies, to break out into Factions and Parties, instead of pursuing the common Interest of our Religion? Instead of laying aside Differences about Religion, to increase them;
But what a sad Requital is this, for so great mercies, to break out into Factions and Parties, instead of pursuing the Common Interest of our Religion? Instead of laying aside Differences about Religion, to increase them;
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as to such a froward, unthankfull, Atheistical Generation of Men? Thanks be to God, there are not wanting some Extraordinary Examples of true Piety and Goodness among us;
as to such a froward, unthankful, Atheistical Generation of Men? Thanks be to God, there Are not wanting Some Extraordinary Examples of true Piety and goodness among us;
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and of Meekness, Patience and Vniversal Charity, and truely there needs a great deal, to bear up against the daring and insolent Profaneness and Irreligion of others.
and of Meekness, Patience and Universal Charity, and truly there needs a great deal, to bear up against the daring and insolent Profaneness and Irreligion of Others.
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when I see them really promoting Peace and Unity, and not making a Pretence of it to serve private Ends, I may then hope for a lasting Settlement of the true Religion among us. But till then —
when I see them really promoting Peace and Unity, and not making a Pretence of it to serve private Ends, I may then hope for a lasting Settlement of the true Religion among us. But till then —
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viz. the Impurity of the inward Desires, and of Looks and Glances, and makes these to be Adultery in the Heart. What is that? For Adultery is an outward, deliberate Act,
viz. the Impurity of the inward Desires, and of Looks and Glances, and makes these to be Adultery in the Heart. What is that? For Adultery is an outward, deliberate Act,
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However, our Saviour, to shew how much God abhorrs Impurity, (who sees into the Secret Thoughts and Intentions of the Heart,) declares that the unmortified Desires and inward Lusts are very displeasing to God;
However, our Saviour, to show how much God abhors Impurity, (who sees into the Secret Thoughts and Intentions of the Heart,) declares that the unmortified Desires and inward Lustiest Are very displeasing to God;
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And therefore that those who hope to see God, must be Pure in heart. Which as it implies a sincere Endeavour to Suppress all inward Motions which are contrary to it, is both a Reasonable and Necessary Duty.
And Therefore that those who hope to see God, must be Pure in heart. Which as it Implies a sincere Endeavour to Suppress all inward Motions which Are contrary to it, is both a Reasonable and Necessary Duty.
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Must the blind and the lame only go to Heaven? But he speaks of such sinfull Inclinations in us, which seem as delightfull and usefull to us as to the Pleasures of Life,
Must the blind and the lame only go to Heaven? But he speaks of such sinful Inclinations in us, which seem as delightful and useful to us as to the Pleasures of Life,
Not, by any one single Act like the cutting off a Hand, or plucking out an Eye, but by a serious, constant and sincere Endeavour to Mortifie and Subdue them.
Not, by any one single Act like the cutting off a Hand, or plucking out an Eye, but by a serious, constant and sincere Endeavour to Mortify and Subdue them.
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so our Saviour on the contrary seems to allow none at all Therefore I say unto you, Take no thought for your Life, what ye shall eat, or what ye shall drink,
so our Saviour on the contrary seems to allow none At all Therefore I say unto you, Take no Thought for your Life, what you shall eat, or what you shall drink,
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What doth our Saviour mean by this? Would he have all Christians live like the young Ravens, meerly upon Providence? Or, as the Lillies of the Field, which grow and flourish and yet neither Toil nor Spin? But Man is an Intelligent Creature,
What does our Saviour mean by this? Would he have all Christians live like the young Ravens, merely upon Providence? Or, as the Lilies of the Field, which grow and flourish and yet neither Toil nor Spin? But Man is an Intelligent Creature,
What then? Doth our Saviour indulge Men in a Careless, Easie, Unthinking Life? Or, require that his Disciple's thoughts ought to be wholly taken up with matters of Religion? Not,
What then? Does our Saviour indulge Men in a Careless, Easy, Unthinking Life? Or, require that his Disciple's thoughts ought to be wholly taken up with matters of Religion? Not,
and therefore ought not to be understood of a Prudent, Necessary Care, but of an Anxious, Solicitous, Distrustfull Care, which implies that we place our Happiness too much here.
and Therefore ought not to be understood of a Prudent, Necessary Care, but of an Anxious, Solicitous, Distrustful Care, which Implies that we place our Happiness too much Here.
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II. I come now to our Saviour's Commands with Respect to the Government of our Speech. And he seems to be very severe as to this, when he saith, That every Idle word that men shall speak, they shall give account thereof at the Day of Iudgment.
II I come now to our Saviour's Commands with Respect to the Government of our Speech. And he seems to be very severe as to this, when he Says, That every Idle word that men shall speak, they shall give account thereof At the Day of Judgement.
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and who can hardly forbear it, when they should be most serious? Is it unlawfull then to speak any more than is just necessary to express our Minds? May we not imploy our Speech sometimes for our innocent Diversion and Entertainment if we keep within the bounds of Prudence and Religion? I do not see that our Saviour forbids it.
and who can hardly forbear it, when they should be most serious? Is it unlawful then to speak any more than is just necessary to express our Minds? May we not employ our Speech sometime for our innocent Diversion and Entertainment if we keep within the bounds of Prudence and Religion? I do not see that our Saviour forbids it.
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and yet (which is a great shame to any that would be called Christians) none more common among some who would pretend to understand the Methods of Conversation and the best Modes of Speaking;
and yet (which is a great shame to any that would be called Christians) none more Common among Some who would pretend to understand the Methods of Conversation and the best Modes of Speaking;
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I beseech them then to consider, what a Contempt of his Authority is implied in this, too fashionable sort of Profaneness? The other Duties I have mention'd, have a great Difficulty in them,
I beseech them then to Consider, what a Contempt of his authority is implied in this, too fashionable sort of Profaneness? The other Duties I have mentioned, have a great Difficulty in them,
For no Man could ever say, that he had a Swearing Constitution, or that it was an Infirmity of his Nature. There is nothing in it but the Tyranny of a very bad Custom;
For no Man could ever say, that he had a Swearing Constitution, or that it was an Infirmity of his Nature. There is nothing in it but the Tyranny of a very bad Custom;
so Affronting to the Divine Majesty, so directly contrary to the Commands of Christ, should get so deep a rooting in ordinary Conversation, that it seems almost impossible to be Reformed.
so Affronting to the Divine Majesty, so directly contrary to the Commands of christ, should get so deep a rooting in ordinary Conversation, that it seems almost impossible to be Reformed.
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But till Men do think of breaking off such a Practise as this, I despair of ever seeing them Reform other things which have a deeper Root in their natural Inclinations,
But till Men do think of breaking off such a practice as this, I despair of ever seeing them Reform other things which have a Deeper Root in their natural Inclinations,
These are somewhat hard words for that which our Age hath learnt to express in much softer terms of Eating and Drinking well. Luxury seems a thing quite forgotten to be a Sin ▪ among those who are most guilty of it;
These Are somewhat hard words for that which our Age hath learned to express in much Softer terms of Eating and Drinking well. Luxury seems a thing quite forgotten to be a since ▪ among those who Are most guilty of it;
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Or, it is as S. Paul calls it, making a God of their belly, by Sacrificing their Time, their Study, their Estates in order to the filling and pleasing of it.
Or, it is as S. Paul calls it, making a God of their belly, by Sacrificing their Time, their Study, their Estates in order to the filling and pleasing of it.
3. As to Godliness. He lays the Foundation of that upon the first and great Commandment, Thou shalt love the Lord thy God, with all thy Heart and with all thy Soul and with all thy Strength.
3. As to Godliness. He lays the Foundation of that upon the First and great Commandment, Thou shalt love the Lord thy God, with all thy Heart and with all thy Soul and with all thy Strength.
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But can we say that we love God, when we love what he hates, viz. Sin? Can we say, we love him with all our Heart and Soul, when our Hearts are so much divided between him and the Vanities of this World? Can we say, we love him with all our Might, when our Love to God is apt to grow cold and remiss upon any apprehension of Difficulties? Can we say, that we love our Neighbour as our Selves, when we despise and scorn him,
But can we say that we love God, when we love what he hates, viz. since? Can we say, we love him with all our Heart and Soul, when our Hearts Are so much divided between him and the Vanities of this World? Can we say, we love him with all our Might, when our Love to God is apt to grow cold and remiss upon any apprehension of Difficulties? Can we say, that we love our Neighbour as our Selves, when we despise and scorn him,
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if we were in the same Circumstances? If strict Sobriety and Temperance be the Duties of Christians, where are those Vertues to be generally found? I do not speak of particular Persons;
if we were in the same circumstances? If strict Sobriety and Temperance be the Duties of Christians, where Are those Virtues to be generally found? I do not speak of particular Persons;
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even to an open Scorn and Contempt, not barely of Christianity, but of any kind of Religion? For, many who have long denied the Power, seem to be grown weary of the very Form of Godliness; unless it serves some particular End and Design.
even to an open Scorn and Contempt, not barely of Christianity, but of any kind of Religion? For, many who have long denied the Power, seem to be grown weary of the very From of Godliness; unless it serves Some particular End and Design.
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and yet those who commit these things call Christ Lord, Lord. What is the meaning of all this gross Hypocrisie? Nothing would have been thought more Absurd or Ridiculous,
and yet those who commit these things call christ Lord, Lord. What is the meaning of all this gross Hypocrisy? Nothing would have been Thought more Absurd or Ridiculous,
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than for one who used no kind of Abstinence, to be thought a Pythagorean; or one that indulged his Passions a Stoick; or one who eats Flesh and drinks Wine a Brachman, or Banian. It is really,
than for one who used no kind of Abstinence, to be Thought a Pythagorean; or one that indulged his Passion a Stoic; or one who eats Flesh and drinks Wine a Brachman, or Banian. It is really,
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as much for any one to break the known and particular Precepts of Christ, and yet desire to be thought a Christian. For, a loose, profane and debauched Christian, is a Contradiction in Morality;
as much for any one to break the known and particular Precepts of christ, and yet desire to be Thought a Christian. For, a lose, profane and debauched Christian, is a Contradiction in Morality;
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and yet it is not possible that fairer warning should be given to any, than he hath given in this Case, that let them pretend what they will, he will say to them at the great Day, Depart from me all ye workers of Iniquity. O dreadfull Sentence!
and yet it is not possible that Fairer warning should be given to any, than he hath given in this Case, that let them pretend what they will, he will say to them At the great Day, Depart from me all you workers of Iniquity. Oh dreadful Sentence!
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What is this, some will be apt to say, but to put all Christians into utter Despair? For, who is there that can say, that he hath done all that Christ hath said? Truely, we have a sufficient Ground for deep Humility and serious Repentance, and timely Reformation.
What is this, Some will be apt to say, but to put all Christians into utter Despair? For, who is there that can say, that he hath done all that christ hath said? Truly, we have a sufficient Ground for deep Humility and serious Repentance, and timely Reformation.
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But there is a great difference between the Failing of our Duty and the Works of Iniquity; between the Infirmities of those who sincerely endeavour to do his Will,
But there is a great difference between the Failing of our Duty and the Works of Iniquity; between the Infirmities of those who sincerely endeavour to do his Will,
Such must go out of this World in a State of Sin, and therefore can expect nothing but that dreadfull Sentence, which I tremble at the very thoughts of Repeating.
Such must go out of this World in a State of since, and Therefore can expect nothing but that dreadful Sentence, which I tremble At the very thoughts of Repeating.
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and whose Sincerity will be so far accepted by him, that he will say to them at that Day, Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World.
and whose Sincerity will be so Far accepted by him, that he will say to them At that Day, Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World.
