IN this Chapter Job discourseth of the secrets of nature, and the unsearchable perfections of the works of God. And the result of his discourse is this.
IN this Chapter Job discourseth of the secrets of nature, and the unsearchable perfections of the works of God. And the result of his discourse is this.
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no less wisdom and understanding than that which made the world and contrived this vast and regular frame of Nature can throughly understand the Philosophy of it and comprehend so vast a design:
no less Wisdom and understanding than that which made the world and contrived this vast and regular frame of Nature can thoroughly understand the Philosophy of it and comprehend so vast a Design:
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and do both of them indifferently signifie either a speculative knowledge of things, or a practical skill about them, according to the exigency of the matter or thing spoken of.
and do both of them indifferently signify either a speculative knowledge of things, or a practical skill about them, according to the exigency of the matter or thing spoken of.
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Now, to fear the Lord, and to depart from evil, are phrases which the Scripture useth in a very great latitude, to express to us the sum of Religion, and the whole of our duty.
Now, to Fear the Lord, and to depart from evil, Are phrases which the Scripture uses in a very great latitude, to express to us the sum of Religion, and the Whole of our duty.
And because the large usage of these phrases is to be the foundation of my following discourse, I shall for the farther clearing of this matter endeavour to shew these two things: 1. That 'tis very usual in the Language of Scripture to express the whole of Religion by these and such like phrases. 2. The particular fitness of these two phrases to describe Religion. I.
And Because the large usage of these phrases is to be the Foundation of my following discourse, I shall for the farther clearing of this matter endeavour to show these two things: 1. That it's very usual in the Language of Scripture to express the Whole of Religion by these and such like phrases. 2. The particular fitness of these two phrases to describe Religion. I.
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And wicked men are described to be such as know not God. So likewise, by the fear of the Lord, frequently in this Book of Job, and in the Psalms and Proverbs. And Then they that feared the Lord spake often one to another.
And wicked men Are described to be such as know not God. So likewise, by the Fear of the Lord, frequently in this Book of Job, and in the Psalms and Proverbs. And Then they that feared the Lord spoke often one to Another.
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Hence it is, that true Christians are so frequently called believers, and wicked and ungodly men unbelievers, And that good men are described to be such as love God, all things shall work together for good to them that love God;
Hence it is, that true Christians Are so frequently called believers, and wicked and ungodly men unbelievers, And that good men Are described to be such as love God, all things shall work together for good to them that love God;
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Now the reason why these are put for the whole of Religion, is, because the belief, and knowledge, and remembrance, and love, and fear of God, are such powerfull principles,
Now the reason why these Are put for the Whole of Religion, is, Because the belief, and knowledge, and remembrance, and love, and Fear of God, Are such powerful principles,
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and have so great an influence upon men to make them Religious, that where any one of these really is, all the rest, together with the true and genuine effects of them, are supposed to be.
and have so great an influence upon men to make them Religious, that where any one of these really is, all the rest, together with the true and genuine effects of them, Are supposed to be.
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which will explain the second phrase here in the Text, departing from evil. The worship of God is an eminent part of Religion; and Prayer, which is often in Scripture expressed by seeking God, and calling upon his Name, is a chief part of Religious worship.
which will explain the second phrase Here in the Text, departing from evil. The worship of God is an eminent part of Religion; and Prayer, which is often in Scripture expressed by seeking God, and calling upon his Name, is a chief part of Religious worship.
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And so by coming to God, and by departing from evil. In this fallen state of man Religion begins with repentance and conversion, the two opposite terms of which, are God and Sin: Hence it is that Religion is described sometimes by coming to God, He that cometh to God, must believe that he is, that is, no man can be religious,
And so by coming to God, and by departing from evil. In this fallen state of man Religion begins with Repentance and conversion, the two opposite terms of which, Are God and since: Hence it is that Religion is described sometime by coming to God, He that comes to God, must believe that he is, that is, no man can be religious,
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that is, such was the bad state of those times of which the Prophet there complains that no man could be religious but he was in danger of being persecuted.
that is, such was the bad state of those times of which the Prophet there complains that no man could be religious but he was in danger of being persecuted.
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Fear is a passion that is most deeply rooted in our natures, and flows immediately from that Principle of self-preservation which God hath planted in every man.
fear is a passion that is most deeply rooted in our nature's, and flows immediately from that Principle of self-preservation which God hath planted in every man.
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Every one desires his own preservation and happiness, and therefore hath a natural dread and horrour of every thing that can destroy his Being, or endanger his happiness.
Every one Desires his own preservation and happiness, and Therefore hath a natural dread and horror of every thing that can destroy his Being, or endanger his happiness.
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And the greatest danger is from the greatest power, and that is omnipotency. So that the fear of God is an inward acknowledgment of a holy and just Being, which is armed with an almighty and irresistible power;
And the greatest danger is from the greatest power, and that is omnipotency. So that the Fear of God is an inward acknowledgment of a holy and just Being, which is armed with an almighty and irresistible power;
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To all which I may add this farther consideration, that the Law of God contained in the ten Commandments, consisting mostly of prohibitions, ( Thou shalt not doe such or such a'thing) our observance of it is most fitly expressed by departing from evil, which yet includes obedience likewise to the positive Precepts implied in those Prohibitions.
To all which I may add this farther consideration, that the Law of God contained in the ten commandments, consisting mostly of prohibitions, (Thou shalt not do such or such a'thing) our observance of it is most fitly expressed by departing from evil, which yet includes Obedience likewise to the positive Precepts implied in those Prohibitions.
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because 'tis practical, may be called wisedom or prudence ) therefore I shall endeavour distinctly to prove these two things. 1. That Religion is the best knowledge.
Because it's practical, may be called Wisdom or prudence) Therefore I shall endeavour distinctly to prove these two things. 1. That Religion is the best knowledge.
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First, It is the best knowledge, because it is the knowledge of those things which are in themselves most excellent and desirable to be known; and those are God, and our duty. God is the sum and comprehension of all perfection.
First, It is the best knowledge, Because it is the knowledge of those things which Are in themselves most excellent and desirable to be known; and those Are God, and our duty. God is the sum and comprehension of all perfection.
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It is delightfull to know the Creatures, because there are particular excellencies scatter'd and dispers'd among them which are some shadows of the Divine perfections:
It is delightful to know the Creatures, Because there Are particular excellencies scattered and dispersed among them which Are Some shadows of the Divine perfections:
How much more delightfull then must it needs be to fix our minds upon such an object in which there is nothing but beauty and brightness, what is amiable, and what is excellent; what will ravish our affections and raise our wonder, please us and astonish us at once;
How much more delightful then must it needs be to fix our minds upon such an Object in which there is nothing but beauty and brightness, what is amiable, and what is excellent; what will ravish our affections and raise our wonder, please us and astonish us At once;
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And that the finite measure and capacity of our understandings is not able to take in and comprehend the infinite perfections of God, this indeed shews the excellency of the object,
And that the finite measure and capacity of our understandings is not able to take in and comprehend the infinite perfections of God, this indeed shows the excellency of the Object,
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For as it is pleasant to the Eye to have an endless prospect, so is it some pleasure to a finite understanding to view unlimited excellencies which have no shore or bounds, though it cannot comprehend them.
For as it is pleasant to the Eye to have an endless prospect, so is it Some pleasure to a finite understanding to view unlimited excellencies which have no shore or bounds, though it cannot comprehend them.
And as the knowledge of God is excellent, so likewise of our Duty which is nothing else but vertue and goodness and holiness, which are the image of God, a conformity to the nature and will of God,
And as the knowledge of God is excellent, so likewise of our Duty which is nothing Else but virtue and Goodness and holiness, which Are the image of God, a conformity to the nature and will of God,
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For to know our duty is to know what it is to be like God in goodness, and pity, and patience, and clemency, in pardoning injuries, and passing by provocations;
For to know our duty is to know what it is to be like God in Goodness, and pity, and patience, and clemency, in pardoning injuries, and passing by provocations;
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and to advance the knowledge of it above all other knowledge, I have seen an end of all perfection, Psal. 119.96. but thy commandment is exceeding broad.
and to advance the knowledge of it above all other knowledge, I have seen an end of all perfection, Psalm 119.96. but thy Commandment is exceeding broad.
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So that the best knowledge is that which is of greatest use and necessity to us in order to our great end, which is eternal happiness, and the salvation of our Souls. Curious speculations,
So that the best knowledge is that which is of greatest use and necessity to us in order to our great end, which is Eternal happiness, and the salvation of our Souls. Curious speculations,
So that whatsoever other knowledge a man may be endued withall, he is but an ignorant person who doth not know God, the Author of his being, the preserver and protector of his life, his Soveraign, and his Judge, the giver of every good and perfect gift, his surest refuge in trouble, his best friend or worst enemy, the present support of his life, his hopes in death, his future happiness, and his portion for ever:
So that whatsoever other knowledge a man may be endued withal, he is but an ignorant person who does not know God, the Author of his being, the preserver and protector of his life, his Sovereign, and his Judge, the giver of every good and perfect gift, his Surest refuge in trouble, his best friend or worst enemy, the present support of his life, his hope's in death, his future happiness, and his portion for ever:
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If a man by a vast and imperious mind, and a heart large as the sand upon the Sea-shore, (as it is said of Solomon ) could command all the knowledge of Nature and Art, of words and things; could attain to a mastery in all Languages,
If a man by a vast and imperious mind, and a heart large as the sand upon the Seashore, (as it is said of Solomon) could command all the knowledge of Nature and Art, of words and things; could attain to a mastery in all Languages,
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and such a man (like the Philosopher, who whilst he was gazing upon the stars, fell into the ditch) would but sapienter descendere in infernum be undone with all this knowledge,
and such a man (like the Philosopher, who while he was gazing upon the Stars, fell into the ditch) would but Sapienter descendere in infernum be undone with all this knowledge,
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2. Secondly, That to be religious is the truest wisdom, and that likewise upon two accounts. 1. Because it is to be wise for our selves. 2. It is to be wise as to our main interest and concernment.
2. Secondly, That to be religious is the Truest Wisdom, and that likewise upon two accounts. 1. Because it is to be wise for our selves. 2. It is to be wise as to our main Interest and concernment.
1. 'Tis to be wise for our selves. There's an expression, Job 22.21. He that is wise is profitable to himself; and Prov. 9.12. If thou be wise, thou shalt be wise for thy self:
1. It's to be wise for our selves. There's an expression, Job 22.21. He that is wise is profitable to himself; and Curae 9.12. If thou be wise, thou shalt be wise for thy self:
intimating that wisdom regards a man's own interest and advantage, and that he is not a wise man that doth not take care of himself and his own concernments, according to that of Old Ennius, nequicquam sapere sapientem, qui sibi ipsi prodesse non quiret, That man hath but an empty title of Wisdom and is not really vvise vvho is not wise for himself.
intimating that Wisdom regards a Man's own Interest and advantage, and that he is not a wise man that does not take care of himself and his own concernments, according to that of Old Ennius, nequicquam Sapere sapientem, qui sibi ipsi Profits non quiret, That man hath but an empty title of Wisdom and is not really wise who is not wise for himself.
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As self-preservation is the first principle of Nature, so care of our selves and our ovvn interest is the first part of wisdom. He that is wise in the affairs and concernments of other men,
As self-preservation is the First principle of Nature, so care of our selves and our own Interest is the First part of Wisdom. He that is wise in the affairs and concernments of other men,
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To be happy is not onely to be freed from the pains and diseases of the body, but from anxiety and vexation of spirit: not onely to enjoy the pleasures of sense, but peace of Conscience and tranquillity of mind. To be happy, is not onely to be so for a little while,
To be happy is not only to be freed from the pains and diseases of the body, but from anxiety and vexation of Spirit: not only to enjoy the pleasures of sense, but peace of Conscience and tranquillity of mind. To be happy, is not only to be so for a little while,
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For Religion wisely considers that men have immortal spirits, which as they are spirits are capable of a pleasure and happiness distinct from that of our bodies and our senses; and because they are immortal, are capable of an everlasting happiness.
For Religion wisely considers that men have immortal spirits, which as they Are spirits Are capable of a pleasure and happiness distinct from that of our bodies and our Senses; and Because they Are immortal, Are capable of an everlasting happiness.
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Now our souls being the best part of our selves, and eternity being infinitely the most considerable duration, the greatest wisdom is to secure the interest of our souls and of eternity though it be with loss and to the prejudice of our temporal and inferior Interests.
Now our Souls being the best part of our selves, and eternity being infinitely the most considerable duration, the greatest Wisdom is to secure the Interest of our Souls and of eternity though it be with loss and to the prejudice of our temporal and inferior Interests.
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Therefore Religion directs us rather to secure inward peace than outward ease, to be more carefull to avoid everlasting and intolerable torment than short and light afflictions which are but for a moment;
Therefore Religion directs us rather to secure inward peace than outward ease, to be more careful to avoid everlasting and intolerable torment than short and Light afflictions which Are but for a moment;
and if we be cast into such circumstances, that we must be either in part and for a time or else wholly and always miserable, the best wisdom is to chuse the greatest and most lasting happiness, but the least and shortest misery. Upon this account Religion prefers those pleasures which flow from the presence of God for evermore, infinitely before the transitory pleasures of this world,
and if we be cast into such Circumstances, that we must be either in part and for a time or Else wholly and always miserable, the best Wisdom is to choose the greatest and most lasting happiness, but the least and Shortest misery. Upon this account Religion prefers those pleasures which flow from the presence of God for evermore, infinitely before the transitory pleasures of this world,
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and is much more carefull to avoid eternal misery than present sufferings. This is the wisdom of Religion, that upon consideration of the whole and casting up all things together it does advise and lead us to our best interest.
and is much more careful to avoid Eternal misery than present sufferings. This is the Wisdom of Religion, that upon consideration of the Whole and casting up all things together it does Advice and led us to our best Interest.
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Either, First, because they do not believe the foundations and principles of Religion, as the existence of God, the immortality of the soul, and future rewards: or else, Secondly, because though they do in some sort believe these things,
Either, First, Because they do not believe the foundations and principles of Religion, as the existence of God, the immortality of the soul, and future rewards: or Else, Secondly, Because though they do in Some sort believe these things,
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The first sort are guilty of that which we call speculative, the other of practicall Atheism. I shall endeavour to shew the Ignorance and Folly of both these.
The First sort Are guilty of that which we call speculative, the other of practical Atheism. I shall endeavour to show the Ignorance and Folly of both these.
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2. Nor does it give any reasonable account of the universal consent of mankind in this apprehension, That there is a God. 3. It requires more evidence for things than they are capable of.
2. Nor does it give any reasonable account of the universal consent of mankind in this apprehension, That there is a God. 3. It requires more evidence for things than they Are capable of.
One of the greatest difficulties that lies in the Atheist's way is, upon his own supposition that there is no God, to give a likely account of the existence of the world.
One of the greatest difficulties that lies in the Atheist's Way is, upon his own supposition that there is no God, to give a likely account of the existence of the world.
We see this vast frame of the World, and an innumerable multitude of creatures in it, all which we who believe a God attribute to him as the Author of them.
We see this vast frame of the World, and an innumerable multitude of creatures in it, all which we who believe a God attribute to him as the Author of them.
and to form these and all things in them of nothing, than infinite power? What more likely to communicate Being and so many degrees of happiness to so many several sorts of creatures,
and to from these and all things in them of nothing, than infinite power? What more likely to communicate Being and so many Degrees of happiness to so many several sorts of creatures,
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than infinite goodness? What more likely to contrive this admirable frame of the Universe and all the creatures in it, each of them so perfect in their kind and all of them so fitted to each other and to the whole,
than infinite Goodness? What more likely to contrive this admirable frame of the Universe and all the creatures in it, each of them so perfect in their kind and all of them so fitted to each other and to the Whole,
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but yet deny it to be from God, which he expresly asserts:) Or else the matter of the world being supposed to be eternal and of it self, the original of this vast and beautifull frame must be ascribed morely to chance, and the casual concourse of the parts of matter;
but yet deny it to be from God, which he expressly asserts:) Or Else the matter of the world being supposed to be Eternal and of it self, the original of this vast and beautiful frame must be ascribed morely to chance, and the casual concourse of the parts of matter;
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It seems to be very hard, and if that would do any good might be just matter of complaint, that we are fallen into so prophane and sceptical an age which takes a pleasure and a pride in unravilling almost all the received principles both of Religion and Reason:
It seems to be very hard, and if that would do any good might be just matter of complaint, that we Are fallen into so profane and sceptical an age which Takes a pleasure and a pride in unravilling almost all the received principles both of Religion and Reason:
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or, that there was from all eternity such a being as we conceive God to be, infinite in power, goodness and wisedom, which made us and all other things;
or, that there was from all eternity such a being as we conceive God to be, infinite in power, Goodness and Wisdom, which made us and all other things;
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The first of these opinions I shall shew to be altogether incredible, and the latter to have all the credibility and evidence of which a thing of that nature is capable,
The First of these opinions I shall show to be altogether incredible, and the latter to have all the credibility and evidence of which a thing of that nature is capable,
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Now in comparing the probabilities of things, that we may know on which side the advantage lies, these two considerations are of great moment, What the arguments are on each side, and what the difficulties.
Now in comparing the probabilities of things, that we may know on which side the advantage lies, these two considerations Are of great moment, What the Arguments Are on each side, and what the difficulties.
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This Question, Whether the world was created and had a beginning, or not? is a question concerning an ancient matter of fact, which can onely be decided these two ways;
This Question, Whither the world was created and had a beginning, or not? is a question Concerning an ancient matter of fact, which can only be decided these two ways;
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'Tis true indeed that those effects of Divine Power, I mean miracles which will prove a divine testimony to an infidel, will as well prove the being of a God to an Atheist;
It's true indeed that those effects of Divine Power, I mean Miracles which will prove a divine testimony to an infidel, will as well prove the being of a God to an Atheist;
and of the most barbarous the Indians; who as Strabo tells us, did in many things agree with the Grecians, particularly in this, that the world did begin, and should have an end;
and of the most barbarous the Indians; who as Strabo tells us, did in many things agree with the Greeks, particularly in this, that the world did begin, and should have an end;
And Acosta tells us, that at the first discovery of America, the inhabitants of Peru did worship one chief God, under the name or title of The Maker of the Ʋniverse:
And Acosta tells us, that At the First discovery of America, the inhabitants of Peru did worship one chief God, under the name or title of The Maker of the Ʋniverse:
and he said, that water was the beginning of all things, and that God was that mind (or intelligent Principle) which fashion'd all things out of water.
and he said, that water was the beginning of all things, and that God was that mind (or intelligent Principle) which fashioned all things out of water.
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So likewise Strabo informs us that the Brachmans, the chief Sect of Philosophers among the Indians, agreed with the Grecians in this, That the world was made of water.
So likewise Strabo informs us that the Brachmans, the chief Sect of Philosophers among the Indians, agreed with the Greeks in this, That the world was made of water.
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which St. Peter expresses thus, That by the word of God the heavens and the earth (for so the Hebrews call the world ) wert of old NONLATINALPHABET constituted or made of water;
which Saint Peter Expresses thus, That by the word of God the heavens and the earth (for so the Hebrews call the world) Wertenberg of old constituted or made of water;
Nay Aristotle himself, who was the great asserter of the eternity of the world, gives this account why the Gods were anciently represented by the Heathens as swearing by the lake Styx, because water was supposed to be the principle of all things. And this, he tells us, was the most ancient opinion concerning the original of the world;
Nay Aristotle himself, who was the great asserter of the eternity of the world, gives this account why the God's were anciently represented by the heathens as swearing by the lake Styx, Because water was supposed to be the principle of all things. And this, he tells us, was the most ancient opinion Concerning the original of the world;
and Father of all things, &c. This the Greeks say, this the Barbarians; this those that live upon the Continent, and those that dwell by the Sea; the wise and the unwise.
and Father of all things, etc. This the Greeks say, this the Barbarians; this those that live upon the Continent, and those that dwell by the Sea; the wise and the unwise.
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It is sufficient to my present purpose that Moses have the ordinary credit of an Historian given him, which none in reason can deny him, he being cited by the most ancient of the Heathen Historians,
It is sufficient to my present purpose that Moses have the ordinary credit of an Historian given him, which none in reason can deny him, he being cited by the most ancient of the Heathen Historians,
Which assertion of his is agreeable to the most ancient Writers among the Heathen, whether Poets or Historians. And several of the main parts of Moses 's History,
Which assertion of his is agreeable to the most ancient Writers among the Heathen, whither Poets or Historians. And several of the main parts of Moses is History,
as concerning the Floud and the first Fathers of the several Nations of the World (of which he gives a particular account, Gen. 10.) do very well accord with the most ancient accounts of Prophane History.
as Concerning the Flood and the First Father's of the several nations of the World (of which he gives a particular account, Gen. 10.) do very well accord with the most ancient accounts of Profane History.
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As to the account of ancient times, both the Aegyptian and Chaldean accounts, which are pretended by some to be so vastly different from that of the Scriptures, may for all that be, near the matter, easily reconcil'd with it ;
As to the account of ancient times, both the Egyptian and Chaldean accounts, which Are pretended by Some to be so vastly different from that of the Scriptures, may for all that be, near the matter, Easily reconciled with it;
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if we do but admit what Diodorus Siculus and Plutarch, very credible persons and diligent searchers into ancient Books, do most expresly assure us, viz. that both those Nations did anciently reckon months for years.
if we do but admit what Diodorus Siculus and Plutarch, very credible Persons and diligent searchers into ancient Books, do most expressly assure us, viz. that both those nations did anciently reckon months for Years.
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First, that there should be an universal Tradition, concerning this matter; because it was the most memorable thing that could be transmitted to posterity.
First, that there should be an universal Tradition, Concerning this matter; Because it was the most memorable thing that could be transmitted to posterity.
And this was easie to be done, if mankind sprang from one common root and original•, from whence this Tradition would naturally be universally diffus'd.
And this was easy to be done, if mankind sprang from one Common root and original•, from whence this Tradition would naturally be universally diffused.
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Secondly, it may with the same reason be expected, that so remarkable a thing should be recorded in the most ancient History. Now both these have accordingly happened.
Secondly, it may with the same reason be expected, that so remarkable a thing should be recorded in the most ancient History. Now both these have accordingly happened.
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But then on the other hand, if the world was eternal and had no beginning there could be no real ground for such a Tradition or History. And if such a Tradition were at any time endeavoured to be set on foot, it is not easie to imagine how it should at first gain entertainment,
But then on the other hand, if the world was Eternal and had no beginning there could be no real ground for such a Tradition or History. And if such a Tradition were At any time endeavoured to be Set on foot, it is not easy to imagine how it should At First gain entertainment,
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So that unless all the world was sometime of one language, and under one Government (which it never was that we know of since it was peopled) no endeavour and industry could make such a Tradition common.
So that unless all the world was sometime of one language, and under one Government (which it never was that we know of since it was peopled) no endeavour and industry could make such a Tradition Common.
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In the mean time I have shewn, even from the acknowledgment of Aristotle himself, that there was anciently such a Tradition concerning the beginning of the world.
In the mean time I have shown, even from the acknowledgment of Aristotle himself, that there was anciently such a Tradition Concerning the beginning of the world.
Thus much for the first kind of proof this matter is capable of, namely, testimony. 2dly. The probabilities of reason do all likewise favour the beginning of the world: As,
Thus much for the First kind of proof this matter is capable of, namely, testimony. 2dly. The probabilities of reason do all likewise favour the beginning of the world: As,
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This Lucretius, the famous Epicurean, urgeth as a strong presumption that the world had a beginning — Si nulla fuit genitalis origo Terrarum & Coeli, semperque aeterna fuere:
This Lucretius, the famous Epicurean, urges as a strong presumption that the world had a beginning — Si nulla fuit genitalis origo Terrarum & Coeli, semperque aeterna fuere:
If the world had no beginning, how is it that the Greek Poets (the most ancient of their Writers ) mention nothing higher than the Theban war, and the destruction of Troy? Were there from all eternity no memorable actions done till about that time? Or had mankind no way till of late to record them and propagate the memory of them to posterity? It is much if men were from eternity, that they should not find out the way of writing all that long duration, which had past before that Time.
If the world had no beginning, how is it that the Greek Poets (the most ancient of their Writers) mention nothing higher than the Theban war, and the destruction of Troy? Were there from all eternity no memorable actions done till about that time? Or had mankind no Way till of late to record them and propagate the memory of them to posterity? It is much if men were from eternity, that they should not find out the Way of writing all that long duration, which had passed before that Time.
But it may be, the famous actions of former times were always recorded, but that the memorials of them have been several times lost by universal deluges, which have now and then happen'd and swept all away,
But it may be, the famous actions of former times were always recorded, but that the memorials of them have been several times lost by universal deluges, which have now and then happened and swept all away,
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For these universal inundations must either be natural or supernatural. If they be supernatural, (as any man that considers well the frame of the world,
For these universal inundations must either be natural or supernatural. If they be supernatural, (as any man that considers well the frame of the world,
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and how hard it is to give a natural reason of them, would be enclin'd to think) then indeed it is easie to conceive how a few of mankind, and no more, should escape:
and how hard it is to give a natural reason of them, would be inclined to think) then indeed it is easy to conceive how a few of mankind, and no more, should escape:
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Now it is the greatest wonder in the world, that a thing (according to their own supposition) so likely to happen, should never have fallen out in an infinite duration.
Now it is the greatest wonder in the world, that a thing (according to their own supposition) so likely to happen, should never have fallen out in an infinite duration.
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Will any man have the face to say that a thing is likely which did never yet happen from all eternity? One would think that not onely whatever is probable,
Will any man have the face to say that a thing is likely which did never yet happen from all eternity? One would think that not only whatever is probable,
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2. Another probability of the worlds beginning is, the account which we have of the original of Learning and the most useful Arts in several parts of the world.
2. another probability of the world's beginning is, the account which we have of the original of Learning and the most useful Arts in several parts of the world.
But those which are generally usefull to mankind in all times and places, if they were once found out (and who would not think they should in an eternal duration?) it is not imaginable but that they should have been spread innumerable ages since:
But those which Are generally useful to mankind in all times and places, if they were once found out (and who would not think they should in an Eternal duration?) it is not imaginable but that they should have been spread innumerable ages since:
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3. The several parts of which the world consists, being (so far as by those parts of it which we know, we can possibly judge of the rest) in their nature corruptible;
3. The several parts of which the world consists, being (so Far as by those parts of it which we know, we can possibly judge of the rest) in their nature corruptible;
otherwise wise those things which are in their own nature corruptible had never been able, from all eternity to have held out against those forcible and violent assaults which in an infinite duration must have happen'd.
otherwise wise those things which Are in their own nature corruptible had never been able, from all eternity to have held out against those forcible and violent assaults which in an infinite duration must have happened.
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Nay, thus much Aristotle himself every where grants, that if the frame of the world be liable to dissolution, it must of necessity be acknowledg'd to have had a beginning.
Nay, thus much Aristotle himself every where grants, that if the frame of the world be liable to dissolution, it must of necessity be acknowledged to have had a beginning.
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as light does from the Sun. Which if it be true (as there is no tolerable ground for it) the World indeed would be without beginning, but not of it self.
as Light does from the Sun. Which if it be true (as there is no tolerable ground for it) the World indeed would be without beginning, but not of it self.
That we attribute nothing to God that hath any repugnancy or contradiction in it. Power, wisedom, goodness, justice and truth, have no repugnancy in them to our reason;
That we attribute nothing to God that hath any repugnancy or contradiction in it. Power, Wisdom, Goodness, Justice and truth, have no repugnancy in them to our reason;
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And as for God's being a spirit, whatever difficulty there may be in conceiving the notion of a spirit, yet the Atheist must grant the thing, that there is a being or principle really distinct from matter;
And as for God's being a Spirit, whatever difficulty there may be in conceiving the notion of a Spirit, yet the Atheist must grant the thing, that there is a being or principle really distinct from matter;
And indeed it is very natural to conceive that every thing which is imperfect (as the world and all the creatures in it must be acknowledged in many respects to be) had some cause which produc'd it, such as it is,
And indeed it is very natural to conceive that every thing which is imperfect (as the world and all the creatures in it must be acknowledged in many respects to be) had Some cause which produced it, such as it is,
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And thus I have endeavour'd as plainly and briefly as the nature of the Argument would admit, to prove that the account which the Scripture gives of the existence of the world, is most credible,
And thus I have endeavoured as plainly and briefly as the nature of the Argument would admit, to prove that the account which the Scripture gives of the existence of the world, is most credible,
And now I expect after all this the Atheist will complain, that all that hath been said does not amount to a strict demonstration of the thing. It may be so.
And now I expect After all this the Atheist will complain, that all that hath been said does not amount to a strict demonstration of the thing. It may be so.
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and if it have been made evident, that on one side there are fair proofs both from testimony and reason and as convincing as the nature of the thing is capable of,
and if it have been made evident, that on one side there Are fair proofs both from testimony and reason and as convincing as the nature of the thing is capable of,
I say, if this have been made evident, I desire to know whether this be not upon the matter as satisfactory to a wise man as a demonstration? For in this case there can be no doubt on which side the clear advantage of evidence lies,
I say, if this have been made evident, I desire to know whither this be not upon the matter as satisfactory to a wise man as a demonstration? For in this case there can be no doubt on which side the clear advantage of evidence lies,
I come now in the Second place, to consider the other account which another sort of Atheists, those whom I call the Epicurean, do give of the existence of the world. And 'tis this.
I come now in the Second place, to Consider the other account which Another sort of Atheists, those whom I call the Epicurean, do give of the existence of the world. And it's this.
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and that these being always in motion did after infinite trials and encounters, without any counsel or design and without the disposal and contrivance of any wise and intelligent being, at last by a lucky casualty entangle and settle themselves in this beautifull and regular frame of the world which we now see.
and that these being always in motion did After infinite trials and encounters, without any counsel or Design and without the disposal and contrivance of any wise and intelligent being, At last by a lucky casualty entangle and settle themselves in this beautiful and regular frame of the world which we now see.
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And that the Earth, being at first in its full vigour and fruitfulness, did then bring forth men and all other sorts of living creatures as it does plants now.
And that the Earth, being At First in its full vigour and fruitfulness, did then bring forth men and all other sorts of living creatures as it does plants now.
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Sed quia multa modis multis primordia rerum Ex insinito jam tempore percita plagis Ponderibusque suis consuerunt concita ferri, Omnimodisque coire, atque omnia pertentare, Quaecunque inter se possent congressa creare:
said quia Multa modis multis Primordia rerum Ex insinito jam tempore percita plagis Ponderibusque suis consuerunt concita ferri, Omnimodisque coire, atque omnia pertentare, Quaecunque inter se possent congressa Create:
Propterea fit, uti magnum vulgata per aevum Omnigenos coetus, & motus experiundo, Tandem ea conveniant, quae ut convenere, repente Magnarum rerum fiunt exordia saepe, Terrai, maris & caeli, generisque animantum.
Propterea fit, uti magnum vulgata per aevum Omnigenos Coetus, & motus experiundo, Tandem ea conveniant, Quae ut convenere, Repent Magnarum rerum Fluent exordia saepe, Terrai, maris & Heaven, generisque animantum.
and contrivance? Was ever any considerable work, in which there was required a great variety of parts and a regular and orderly disposition of those parts, done by chance? Will chance fit means to ends,
and contrivance? Was ever any considerable work, in which there was required a great variety of parts and a regular and orderly disposition of those parts, done by chance? Will chance fit means to ends,
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and that in ten thousand instances, and not fail in any one? How often might a man after he had jumbled a set of letters in a bag, fling them out upon the ground before they would fall into an exact Poem,
and that in ten thousand instances, and not fail in any one? How often might a man After he had jumbled a Set of letters in a bag, fling them out upon the ground before they would fallen into an exact Poem,
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before they would happen to make the exact Picture of a man? And is a man easier made by chance than his Picture? How long might twenty thousand blind men, which should be sent out from the several remote parts of England, wander up and down before they would all meet upon Salisbury plains and fall into rank and file in the exact order of an Army? And yet this is much more easie to be imagined,
before they would happen to make the exact Picture of a man? And is a man Easier made by chance than his Picture? How long might twenty thousand blind men, which should be sent out from the several remote parts of England, wander up and down before they would all meet upon Salisbury plains and fallen into rank and file in the exact order of an Army? And yet this is much more easy to be imagined,
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A man that sees Henry the Seventh 's Chappel at Westminster might with as good reason maintain (yea with much better, considering the vast difference betwixt that little structure and the huge fabrick of the world) that it was never contrived or built by any man,
A man that sees Henry the Seventh is Chapel At Westminster might with as good reason maintain (yea with much better, considering the vast difference betwixt that little structure and the huge fabric of the world) that it was never contrived or built by any man,
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and glass, happily met together and very fortunately rang'd themselves into that delicate order in which we see them now so close compacted that it must be a very great chance that parts them again.
and glass, happily met together and very fortunately ranged themselves into that delicate order in which we see them now so close compacted that it must be a very great chance that parts them again.
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For can any thing be more ridiculous and against all reason, than to ascribe the production of men to the first fruitfulness of the earth, without so much as one instance and experiment in any Age or History to countenance so monstrous a supposition? The thing is at first-sight so gross and palpable, that no discourse about it can make it more apparent.
For can any thing be more ridiculous and against all reason, than to ascribe the production of men to the First fruitfulness of the earth, without so much as one instance and experiment in any Age or History to countenance so monstrous a supposition? The thing is At first-sight so gross and palpable, that no discourse about it can make it more apparent.
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And yet these shameful beggars of Principles, who give this precarious account of the original of things, assume to themselves to be the men of reason, the great wits of the world the onely cautious and wary persons that hate to be imposed upon, that must have convincing evidence for every thing,
And yet these shameful beggars of Principles, who give this precarious account of the original of things, assume to themselves to be the men of reason, the great wits of the world the only cautious and wary Persons that hate to be imposed upon, that must have convincing evidence for every thing,
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II. Speculative atheism is unreasonable, because it gives no reasonable account of the universal consent of mankind in this apprehension, that there is a God.
II Speculative atheism is unreasonable, Because it gives no reasonable account of the universal consent of mankind in this apprehension, that there is a God.
That men do generally believe a God, and have done in all Ages, the present experience of the world and the records of former times do abundantly testify.
That men do generally believe a God, and have done in all Ages, the present experience of the world and the records of former times do abundantly testify.
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how comes it to pass that this object doth continually encounter our understandings? Whence is it that we are so perpetually haunted with the apparition of a Deity,
how comes it to pass that this Object does continually encounter our understandings? Whence is it that we Are so perpetually haunted with the apparition of a Deity,
Into what can we resolve this strong inclination of mankind to this error and mistake? How come all Nations to be thus seduced? It is altogether unimaginable but that the reason of so universal a consent in all places and ages of the world,
Into what can we resolve this strong inclination of mankind to this error and mistake? How come all nations to be thus seduced? It is altogether unimaginable but that the reason of so universal a consent in all places and ages of the world,
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But no one and constant reason of this can be given, but from the nature of man's mind and understanding which hath this notion of a Deity born with it and stamped upon it;
But no one and constant reason of this can be given, but from the nature of Man's mind and understanding which hath this notion of a Deity born with it and stamped upon it;
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And what more reasonable than to think, that if we be God's workmanship, he should set this mark of himself upon all reasonable creatures, that they may know to whom they belong,
And what more reasonable than to think, that if we be God's workmanship, he should Set this mark of himself upon all reasonable creatures, that they may know to whom they belong,
according to that divine saying of the Poet, which he can never sufficiently admire, Primum in orle Deos fecit timor, — Fear first made Gods. So that it is granted on both sides that the fear of a Deity doth universally possess the minds of men.
according to that divine saying of the Poet, which he can never sufficiently admire, Primum in orle Gods fecit timor, — fear First made God's So that it is granted on both sides that the Fear of a Deity does universally possess the minds of men.
or that this fear should be the cause why men imagine there is a God? if there be a God, who hath impressed this image of himself upon the mind of Man, there's great reason why all men should stand in awe of him:
or that this Fear should be the cause why men imagine there is a God? if there be a God, who hath impressed this image of himself upon the mind of Man, there's great reason why all men should stand in awe of him:
For, whence should this fear come? It must be either from without, from the suggestion of others who first tell us there is such a being and then our fear believes it,
For, whence should this Fear come? It must be either from without, from the suggestion of Others who First tell us there is such a being and then our Fear believes it,
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If from the suggestion of others who tell us so, the question returns, who told them so? and will never be satisfied till the first Author of this report be found out.
If from the suggestion of Others who tell us so, the question returns, who told them so? and will never be satisfied till the First Author of this report be found out.
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But if it be said that this fear ariseth from within, from the nature of man which is apt to imagine dreadfull things, this likewise is liable to inexplicable difficulties.
But if it be said that this Fear arises from within, from the nature of man which is apt to imagine dreadful things, this likewise is liable to inexplicable difficulties.
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And what would the product of these two contrary passions be? the imagination of a being which we should fear would do us as much harm as we could hope it would do us good;
And what would the product of these two contrary passion be? the imagination of a being which we should Fear would do us as much harm as we could hope it would do us good;
The Epicurean Atheist, if he will speak consonantly to himself, must say that there happened in the original constitution of the first men such a contexture of Atomes as doth naturally dispose men to these panick fears;
The Epicurean Atheist, if he will speak consonantly to himself, must say that there happened in the original constitution of the First men such a contexture of Atoms as does naturally dispose men to these panic fears;
unless he will say that the first men when they grew out of the earth and afterwards broke loose from their root, finding themselves weak and naked and unarmed and meeting with several fierce Creatures stronger than themselves, they were put into such a fright as did a little distemper their understandings and let loose their imaginations to endless suspicions and unbounded jealousies, which did at last settle in the conceit of an invisible being infinitely powerful,
unless he will say that the First men when they grew out of the earth and afterwards broke lose from their root, finding themselves weak and naked and unarmed and meeting with several fierce Creatures Stronger than themselves, they were put into such a fright as did a little distemper their understandings and let lose their Imaginations to endless suspicions and unbounded jealousies, which did At last settle in the conceit of an invisible being infinitely powerful,
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and being fully possest with this apprehension (nothing being more ordinary than for crazed persons to believe their own fancies) they became religious;
and being Fully possessed with this apprehension (nothing being more ordinary than for crazed Persons to believe their own fancies) they became religious;
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and afterwards when mankind began to be propagated in the way of generation, then Religion obliged them to instill these Principles into their Children in their tender years that so they might make the greater impression upon them;
and afterwards when mankind began to be propagated in the Way of generation, then Religion obliged them to instill these Principles into their Children in their tender Years that so they might make the greater impression upon them;
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Thirdly, whether men were from all eternity such timorous and fancifull Creatures, or hapned to be made so in the first constitution of things, it seems however that this fear of a Deity hath a foundation in nature.
Thirdly, whither men were from all eternity such timorous and fanciful Creatures, or happened to be made so in the First constitution of things, it seems however that this Fear of a Deity hath a Foundation in nature.
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And if it be natural, ought we not rather to conclude that there is some ground and reason for these fears, and that nature hath not planted them in us to no purpose,
And if it be natural, ought we not rather to conclude that there is Some ground and reason for these fears, and that nature hath not planted them in us to no purpose,
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than that they are vain and groundless? There is no principle that Aristotle (the great assertor of the eternity of the world) doth more frequently inculcate than this, That nature doeth nothing in vain;
than that they Are vain and groundless? There is no principle that Aristotle (the great assertor of the eternity of the world) does more frequently inculcate than this, That nature doth nothing in vain;
and the Atheist himself is forc'd to acknowledge (and so every man must who attentively considers the frame of the world) That although things were made by chance,
and the Atheist himself is forced to acknowledge (and so every man must who attentively considers the frame of the world) That although things were made by chance,
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Secondly, If fear be not a sufficient account of this universal consent, the Atheist thinks it may very probably be resolved into universal Tradition. But this likewise is liable to great exception.
Secondly, If Fear be not a sufficient account of this universal consent, the Atheist thinks it may very probably be resolved into universal Tradition. But this likewise is liable to great exception.
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Where did he live, and when? In what Countrey, and in what Age of the world? What was his name, or his sons name, that we may know him? This the Atheist can give no punctual account of:
Where did he live, and when? In what Country, and in what Age of the world? What was his name, or his Sons name, that we may know him? This the Atheist can give no punctual account of:
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only he imagines it not improbable that some body long ago (no body knows when) beyond the memory of all Ages did start such a notion in the world and that it hath past for current ever since.
only he imagines it not improbable that Some body long ago (not body knows when) beyond the memory of all Ages did start such a notion in the world and that it hath passed for current ever since.
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But if this Tradition be granted so very ancient as to have been before all Books and to be elder than any History, it may for any thing any body can tell have been from the beginning;
But if this Tradition be granted so very ancient as to have been before all Books and to be elder than any History, it may for any thing any body can tell have been from the beginning;
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which although it signifie little to men of sober and severe Reason, yet it very unhappily hits the jealous and suspicious humour of the generality of men, who from the experience they have had of themselves and others are very apt to suspect that every body,
which although it signify little to men of Sobrium and severe Reason, yet it very unhappily hits the jealous and suspicious humour of the generality of men, who from the experience they have had of themselves and Others Are very apt to suspect that every body,
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that this noise about a God is a mere State-Engine and a Politick device, invented at first by some great Prince or Minister of State, to keep People in awe and order.
that this noise about a God is a mere State engine and a Politic device, invented At First by Some great Prince or Minister of State, to keep People in awe and order.
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And if so, from hence (saith the Atheist) we may easily apprehend how from such an original it might be generally propagated and become universally current, having the stamp of publick authority upon it.
And if so, from hence (Says the Atheist) we may Easily apprehend how from such an original it might be generally propagated and become universally current, having the stamp of public Authority upon it.
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if it had a beginning, when all mankind was under one universal Monarch) some great Nebuchadnezzar set up this Image of a Deity, and commanded all people and Nations to fall down and worship it:
if it had a beginning, when all mankind was under one universal Monarch) Some great Nebuchadnezzar Set up this Image of a Deity, and commanded all people and nations to fallen down and worship it:
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3. This supposition can have nothing of certainty in it unless this be true, that whoever makes a politick advantage of other mens principles ought to be presumed to contrive those principles into them, Whereas it is much more common (because more easie) for men to serve their own ends of those principles or opinions which they do not put into men but find there.
3. This supposition can have nothing of certainty in it unless this be true, that whoever makes a politic advantage of other men's principles ought to be presumed to contrive those principles into them, Whereas it is much more Common (Because more easy) for men to serve their own ends of those principles or opinions which they do not put into men but find there.
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So that if the question of a God were to be decided by the probability of this conjecture, (which the Atheist applauds himself most in) it would be concluded in the affirmative;
So that if the question of a God were to be decided by the probability of this conjecture, (which the Atheist applauds himself most in) it would be concluded in the affirmative;
It being much more likely, since Politicians reap the advantages of obedience and a more ready submission to government from mens believing that there is a God, that they found the minds of men prepossessed to their hands with the notion of a God,
It being much more likely, since Politicians reap the advantages of Obedience and a more ready submission to government from men's believing that there is a God, that they found the minds of men prepossessed to their hands with the notion of a God,
4. We have as much evidence of the contrary to this supposition as such a thing is capable of, viz. that it was not an arcanum imperii, a secret of government to propagate the belief of a God among the people when the Governours themselves knew it to be a cheat.
4. We have as much evidence of the contrary to this supposition as such a thing is capable of, viz. that it was not an arcanum imperii, a secret of government to propagate the belief of a God among the people when the Governors themselves knew it to be a cheat.
For we find in the Histories of all Ages of which we have any records, (and of other Ages we cannot possibly judge) that Princes have not been more secure from troubles of conscience and the fears of Religion and the terrors of another world, (nay many of them more subject to these) than other men,
For we find in the Histories of all Ages of which we have any records, (and of other Ages we cannot possibly judge) that Princes have not been more secure from Troubles of conscience and the fears of Religion and the terrors of Another world, (nay many of them more Subject to these) than other men,
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What made Caligula creep under the bed when it thunder'd? What made Tiberius, that great Master of the crafts of government complain so much of the grievous stings and lashes he felt in his Conscience? What made Cardinal Woolsey (that great Minister of State in our own Nation) to pour forth his soul in those sad words, Had I been as diligent to please my God as I have been to please my King, he would not have forsaken me now in my gray hairs? What reason for such actions and speeches,
What made Caligula creep under the Bed when it thundered? What made Tiberius, that great Master of the crafts of government complain so much of the grievous stings and Lashes he felt in his Conscience? What made Cardinal Woolsey (that great Minister of State in our own nation) to pour forth his soul in those sad words, Had I been as diligent to please my God as I have been to please my King, he would not have forsaken me now in my grey hairs? What reason for such actions and Speeches,
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if these great men had known that Religion was but a cheat? But if they knew nothing of this secret, I think we may safely conclude that the notion of a God did not come from the Court, that it was not the invention of Politicians and a juggle of State to cozen the people into obedience.
if these great men had known that Religion was but a cheat? But if they knew nothing of this secret, I think we may safely conclude that the notion of a God did not come from the Court, that it was not the invention of Politicians and a juggle of State to cozen the people into Obedience.
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And now from all this that hath been said it seems to be very evident, that the general consent of mankind in this apprehension that there is a God must in all reason be ascribed to some more certain and universal cause than fear or tradition or State-policy, viz. to this that God himself hath wrought this image of himself upon the mind of man,
And now from all this that hath been said it seems to be very evident, that the general consent of mankind in this apprehension that there is a God must in all reason be ascribed to Some more certain and universal cause than Fear or tradition or State-policy, viz. to this that God himself hath wrought this image of himself upon the mind of man,
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and so woven it into the very frame of his being that (like Phidias his Picture in Minerva 's Shield) it can never totally be defaced without the ruine of humane nature.
and so woven it into the very frame of his being that (like Phidias his Picture in Minerva is Shield) it can never totally be defaced without the ruin of humane nature.
So that Polytheism and Idolatry are far from being able to pretend to universal consent from their having had the vote of the multitude in most Nations for several Ages together.
So that Polytheism and Idolatry Are Far from being able to pretend to universal consent from their having had the vote of the multitude in most nations for several Ages together.
Because the opinion of the vulgar separated from the consent and approbation of the wise, signifies no more than a great many Cyphers would do without figures.
Because the opinion of the Vulgar separated from the consent and approbation of the wise, signifies no more than a great many Ciphers would do without figures.
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because they shew that men sunk into the most degenerate condition, into the greatest blindness and darkness imaginable, do yet retain some sense and awe of a Deity;
Because they show that men sunk into the most degenerate condition, into the greatest blindness and darkness imaginable, do yet retain Some sense and awe of a Deity;
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that Religion is a property of our natures and that the notion of a Deity is intimate to our understandings and sticks close to them, seeing men will rather have any God than none;
that Religion is a property of our nature's and that the notion of a Deity is intimate to our understandings and sticks close to them, seeing men will rather have any God than none;
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For to counterfeit is to put on the likeness and appearance of some real excellency. There would be no Brassmoney if there were not good and lawful money.
For to counterfeit is to put on the likeness and appearance of Some real excellency. There would be no Brassmoney if there were not good and lawful money.
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Those Idols in Henry the seventh's time (as Sir Francis Bacon calls them) Lambert Simnell and Perkin Warbeck, had never been set up if there had not once been a real Plantagenet and Duke of York. So the Idols of the Heathen though they be set up in affront to the true God,
Those Idols in Henry the seven's time (as Sir Francis Bacon calls them) Lambert Simnel and Perkin Warbeck, had never been Set up if there had not once been a real Plantagenet and Duke of York. So the Idols of the Heathen though they be Set up in affront to the true God,
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yet they rather prove that there is one than the contrary. III. Speculative Atheisme is absurd, because it requires more evidence for things than they are capable of.
yet they rather prove that there is one than the contrary. III. Speculative Atheism is absurd, Because it requires more evidence for things than they Are capable of.
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Aristotle hath long since well observed, how unreasonable it is to expect the same kind of proof and evidence for every thing, which we have for some things.
Aristotle hath long since well observed, how unreasonable it is to expect the same kind of proof and evidence for every thing, which we have for Some things.
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Mathematical things, being of an abstracted nature are capable of the clearest and strictest Demonstration: But Conclusions in Natural Philosophy are capable of proof by an Induction of experiments;
Mathematical things, being of an abstracted nature Are capable of the Clearest and Strictest Demonstration: But Conclusions in Natural Philosophy Are capable of proof by an Induction of experiments;
No man can demonstrate to me (unless we will call every argument that is fit to convince a wise man a demonstration) that there is such an Island in America as Jamaica. Yet upon the testimony of credible persons who have seen it,
No man can demonstrate to me (unless we will call every argument that is fit to convince a wise man a demonstration) that there is such an Island in America as Jamaica. Yet upon the testimony of credible Persons who have seen it,
and we have as great assurance that it is as we could possibly have supposing it were, we ought not in reason to make any doubt of the existence of that thing.
and we have as great assurance that it is as we could possibly have supposing it were, we ought not in reason to make any doubt of the existence of that thing.
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For let us suppose there were such a Being as an Infinite Spirit, clothed with all possible perfection, that is, as good and wise and powerfull, &c. as can be imagined:
For let us suppose there were such a Being as an Infinite Spirit, clothed with all possible perfection, that is, as good and wise and powerful, etc. as can be imagined:
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what conceivable ways are there whereby we should come to be assured that there is such a Being? but either by an internal impression of the notion of a God upon our minds;
what conceivable ways Are there whereby we should come to be assured that there is such a Being? but either by an internal impression of the notion of a God upon our minds;
and which we cannot without great violence to our understandings attribute to any other cause but such a Being as we conceive God to be, that is, one that is infinitely good, and wise, and powerfull? Now we have this double assurance that there is a God;
and which we cannot without great violence to our understandings attribute to any other cause but such a Being as we conceive God to be, that is, one that is infinitely good, and wise, and powerful? Now we have this double assurance that there is a God;
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If God should assume a body and present himself before our eyes, this might amaze us but could not give us any rational assurance that there is an Infinite Spirit. If he should work a Miracle;
If God should assume a body and present himself before our eyes, this might amaze us but could not give us any rational assurance that there is an Infinite Spirit. If he should work a Miracle;
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If the Atheist then were to ask a sign in the heaven above, or in the earth beneath, what could he desire God to do for his conviction more than he hath already done? Could he desire him to work a greater Miracle than to make a world? Why,
If the Atheist then were to ask a Signen in the heaven above, or in the earth beneath, what could he desire God to do for his conviction more than he hath already done? Could he desire him to work a greater Miracle than to make a world? Why,
if God should carry this perverse man out of the limits of this world, and shew him a new heaven and a new earth, springing out of nothing, he might say that innumerable parts of matter chanc'd just then to rally together and to form themselves into this new world,
if God should carry this perverse man out of the Limits of this world, and show him a new heaven and a new earth, springing out of nothing, he might say that innumerable parts of matter chanced just then to rally together and to from themselves into this new world,
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Now whoever pretends to be certain that there is no God hath this great disadvantage, he pretends to be certain of a pure Negative. But of negatives we have far the least certainty,
Now whoever pretends to be certain that there is no God hath this great disadvantage, he pretends to be certain of a pure Negative. But of negatives we have Far the least certainty,
Indeed such negatives as onely deny some particular mode or manner of a things existence, a man may have a certainty of them; because when we see things to be, we may see what they are,
Indeed such negatives as only deny Some particular mode or manner of a things existence, a man may have a certainty of them; Because when we see things to be, we may see what they Are,
He that denies a God, says that that is impossible which yet he must grant to be possible. He says it is impossible that there should be such a Being as God, in saying that de facto there is no such being. For eternity being essential to the notion of a God,
He that Denies a God, Says that that is impossible which yet he must grant to be possible. He Says it is impossible that there should be such a Being as God, in saying that de facto there is no such being. For eternity being essential to the notion of a God,
because such a being as is supposed to be essentially eternal and without beginning cannot now begin to be. And yet he must grant it possible that there should be such a being, because it is possible there should be such a being as hath all possible perfection:
Because such a being as is supposed to be essentially Eternal and without beginning cannot now begin to be. And yet he must grant it possible that there should be such a being, Because it is possible there should be such a being as hath all possible perfection:
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that is, endued with all such perfections as do not imply a contradiction, which none of those perfections which we attribute to God do, as I have already prov'd.
that is, endued with all such perfections as do not imply a contradiction, which none of those perfections which we attribute to God do, as I have already proved.
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If Atheism were the general Opinion of the World, it would be infinitely prejudicial to the peace and happiness of humane Society, and would open a wide door to all manner of confusion and disorder.
If Atheism were the general Opinion of the World, it would be infinitely prejudicial to the peace and happiness of humane Society, and would open a wide door to all manner of confusion and disorder.
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His hopes and expectations are bigger than his enjoyments, and his fears and jealousies more troublesome than the evils themselves which he is so much afraid of.
His hope's and Expectations Are bigger than his enjoyments, and his fears and jealousies more troublesome than the evils themselves which he is so much afraid of.
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and thereupon he is full of anxiety concerning his condition in another world, and sometimes plung'd into that anguish and despair that he grows weary of himself.
and thereupon he is full of anxiety Concerning his condition in Another world, and sometime plunged into that anguish and despair that he grows weary of himself.
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If he have no comfortable expectations of another life to sustain him under the evils and calamities he is liable to in this world, he is certainly of all creatures the most miserable.
If he have no comfortable Expectations of Another life to sustain him under the evils and calamities he is liable to in this world, he is Certainly of all creatures the most miserable.
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none in all the world to flee to, but Him. And what would men do in such a case if it were not for God? Humane nature is most certainly liable to desperate exigencies,
none in all the world to flee to, but Him. And what would men do in such a case if it were not for God? Humane nature is most Certainly liable to desperate exigencies,
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or how to enjoy themselves for one hour, or to entertain their thoughts with any comfortable considerations under their present anguish and sufferings.
or how to enjoy themselves for one hour, or to entertain their thoughts with any comfortable considerations under their present anguish and sufferings.
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All men naturally flye to God in extremity, and the most atheistical person in the world when he is forsaken of all hopes of any other relief is forc'd to acknowledge him and would be glad to have such a friend.
All men naturally fly to God in extremity, and the most atheistical person in the world when he is forsaken of all hope's of any other relief is forced to acknowledge him and would be glad to have such a friend.
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Can it then be a wise and reasonable design to endeavour to banish the belief of a God out of the world? Not to say how impious it is in respect of God, nothing can be more malicious to men,
Can it then be a wise and reasonable Design to endeavour to banish the belief of a God out of the world? Not to say how impious it is in respect of God, nothing can be more malicious to men,
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For if the providence of God be taken away, what security have we against those innumerable dangers and mischiefs to which humane nature is continually expos'd? What consolation under them,
For if the providence of God be taken away, what security have we against those innumerable dangers and mischiefs to which humane nature is continually exposed? What consolation under them,
So that if a man had arguments sufficient to perswade him that there is no God (as there is infinite reason to the contrary) yet the belief of a God is so necessary to the comfort and happiness of our lives, that a wise man could not but be heartily troubled to quit so pleasant an error,
So that if a man had Arguments sufficient to persuade him that there is no God (as there is infinite reason to the contrary) yet the belief of a God is so necessary to the Comfort and happiness of our lives, that a wise man could not but be heartily troubled to quit so pleasant an error,
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and so full of goodness and of all desirable perfections, that even those very persons who are of such irregular understandings as not to believe that there is a God,
and so full of Goodness and of all desirable perfections, that even those very Persons who Are of such irregular understandings as not to believe that there is a God,
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For is it not really desirable to every man, that there should be such a Being in the world as takes care of the frame of it, that it do not run into confusion,
For is it not really desirable to every man, that there should be such a Being in the world as Takes care of the frame of it, that it do not run into confusion,
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to preserve u• in our greatest dangers, to assist us against our worst enemies, and to comfort us under our sharpest sufferings, when all other things set themselves against us? Is it not every man's interest, that there should be such a Governour of the world as really designs our happiness,
to preserve u• in our greatest dangers, to assist us against our worst enemies, and to Comfort us under our Sharpest sufferings, when all other things Set themselves against us? Is it not every Man's Interest, that there should be such a Governor of the world as really designs our happiness,
or to deal otherwise with us than himself in the like case would be dealt withal by us? In a word, such a one as is ready to be reconcil'd to us when we have offended him,
or to deal otherwise with us than himself in the like case would be dealt withal by us? In a word, such a one as is ready to be reconciled to us when we have offended him,
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and is so far from taking little advantages against us for every failing that he is willing to pardon our most wilfull miscarriages upon our Repentance and amendment? And we have reason to believe God to be such a Being, if he be at all.
and is so Far from taking little advantages against us for every failing that he is willing to pardon our most wilful miscarriages upon our Repentance and amendment? And we have reason to believe God to be such a Being, if he be At all.
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or think himself concern'd to shut him out of the world? How could such a Governour as this be wanting in the world, that is so great a comfort and security to mankind and the confidence of all the ends of the earth? If God be such a being as I have describ'd, woe to the world if it were without out him.
or think himself concerned to shut him out of the world? How could such a Governor as this be wanting in the world, that is so great a Comfort and security to mankind and the confidence of all the ends of the earth? If God be such a being as I have described, woe to the world if it were without out him.
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Let but all things be well consider'd, and I am very confident that if a wise and considerate man were left to himself and his own choice, to wish the greatest good to himself he could devise;
Let but all things be well considered, and I am very confident that if a wise and considerate man were left to himself and his own choice, to wish the greatest good to himself he could devise;
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For when the Atheist had attain'd his end, and (if it were a thing possible) had blotted the notion of a God out of the minds of men, mankind would in all probability grow so melancholly and so unruly a thing, that he himself would think it fit in policy to contribute his best endeavours to the restoring of men to their former belief.
For when the Atheist had attained his end, and (if it were a thing possible) had blotted the notion of a God out of the minds of men, mankind would in all probability grow so melancholy and so unruly a thing, that he himself would think it fit in policy to contribute his best endeavours to the restoring of men to their former belief.
not onely by rivetting the notion of himself into our natures, but likewise by making the belief of his being necessary to the peace and tranquillity of our minds,
not only by riveting the notion of himself into our nature's, but likewise by making the belief of his being necessary to the peace and tranquillity of our minds,
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It is for the general good of humane Society, and consequently of particular persons, to be true and just; it is for mens health to be temperate; and so I could instance in all other vertues.
It is for the general good of humane Society, and consequently of particular Persons, to be true and just; it is for men's health to be temperate; and so I could instance in all other Virtues.
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Whereas if men were minded to live righteously and soberly and vertuously in the world, to believe a God would be no hindrance or prejudice to any such design;
Whereas if men were minded to live righteously and soberly and virtuously in the world, to believe a God would be no hindrance or prejudice to any such Design;
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whereas the Religious man ventures onely the loss of his Lusts, (which it is much better for him to be without) or at the utmost of some temporal convenience;
whereas the Religious man ventures only the loss of his Lustiest, (which it is much better for him to be without) or At the utmost of Some temporal convenience;
how will this man be amazed and blank'd when contrary to his expectation, he shall find himself in a new and strange place, amidst a world of spirits, entred upon an everlasting and unchangeable state? How sadly will the man be disappointed when he finds all things otherwise than he had stated and determined them in this World? When he comes to appear before that God whom he hath denied and against whom he hath spoken as despightful things as he could, who can imagine the pale and guilty looks of this man and how he will shiver and tremble for the fear of the Lord,
how will this man be amazed and blanked when contrary to his expectation, he shall find himself in a new and strange place, amid a world of spirits, entered upon an everlasting and unchangeable state? How sadly will the man be disappointed when he finds all things otherwise than he had stated and determined them in this World? When he comes to appear before that God whom he hath denied and against whom he hath spoken as Spiteful things as he could, who can imagine the pale and guilty looks of this man and how he will shiver and tremble for the Fear of the Lord,
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and for the glory of his Majesty? How will he be surprised with terrors on every side, to find himself thus unexpectedly and irrecoverably plunged into a state of ruin and desperation? And thus things may happen for all this man's confidence now.
and for the glory of his Majesty? How will he be surprised with terrors on every side, to find himself thus unexpectedly and irrecoverably plunged into a state of ruin and desperation? And thus things may happen for all this Man's confidence now.
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And thus I have as briefly and clearly as I could endeavoured to shew the ignorance and folly of speculative Atheisme in denying the existence of God. And now it will be less needful to speak of the other two Principles of Religion, the immortality of the soul, and future rewards. For no man can have any reasonable scruple about these, who believes that there is a God.
And thus I have as briefly and clearly as I could endeavoured to show the ignorance and folly of speculative Atheism in denying the existence of God. And now it will be less needful to speak of the other two Principles of Religion, the immortality of the soul, and future rewards. For no man can have any reasonable scruple about these, who believes that there is a God.
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Because no man that owns the existence of an infinite spirit can doubt of the possibility of a finite spirit, that is, such a thing as is immaterial and does not contain any principle of corruption in it self.
Because no man that owns the existence of an infinite Spirit can doubt of the possibility of a finite Spirit, that is, such a thing as is immaterial and does not contain any principle of corruption in it self.
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And there is no man that believes the goodness of God, but must be inclin'd to think that he hath made some things for as long a duration as they are capable of.
And there is no man that believes the Goodness of God, but must be inclined to think that he hath made Some things for as long a duration as they Are capable of.
and that does withall consider the promiscuous dispensations many times of God's Providence in this world? I say, no man that acknowledges all this, can think it unreasonable to conclude, that after this life good men shall be rewarded, and sinners punished.
and that does withal Consider the promiscuous dispensations many times of God's Providence in this world? I say, no man that acknowledges all this, can think it unreasonable to conclude, that After this life good men shall be rewarded, and Sinners punished.
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an Inquisition and a Bedlam: If any man should deny the being of a God and the immortality of the soul, such a one should be put into the first of these the Inquisition, as being a desperate Heretick; but if any man should profess to believe these things,
an Inquisition and a Bedlam: If any man should deny the being of a God and the immortality of the soul, such a one should be put into the First of these the Inquisition, as being a desperate Heretic; but if any man should profess to believe these things,
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and yet allow himself in any known wickedness, such a one should be put into Bedlam; because there cannot be a greater folly and madness than for a man in matters of greatest moment and concernment to act against his best reason and understanding,
and yet allow himself in any known wickedness, such a one should be put into Bedlam; Because there cannot be a greater folly and madness than for a man in matters of greatest moment and concernment to act against his best reason and understanding,
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he runs upon the greatest dangers which he clearly sees to be before him, and precipitates himself into those evils which he professes to believe to be real and intolerable;
he runs upon the greatest dangers which he clearly sees to be before him, and precipitates himself into those evils which he Professes to believe to be real and intolerable;
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The third way of confirmation shall be, by endeavouring to vindicate Religion from those common imputations which seem to charge it with ignorance or imprudence. And they are chiefly these three: 1. Credulity. 2. Singularity. 3. Making a Foolish Bargain.
The third Way of confirmation shall be, by endeavouring to vindicate Religion from those Common imputations which seem to charge it with ignorance or imprudence. And they Are chiefly these three: 1. Credulity. 2. Singularity. 3. Making a Foolish Bargain.
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1. That if there be such a Being as a God, and such a thing as a future state after this life, it cannot (as I said before) in reason be expected that we should have the evidence of sense for such things:
1. That if there be such a Being as a God, and such a thing as a future state After this life, it cannot (as I said before) in reason be expected that we should have the evidence of sense for such things:
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but by shewing him that he is an hundred times more credulous, that he begs more principles, takes more things for granted without offering to prove them,
but by showing him that he is an hundred times more credulous, that he begs more principles, Takes more things for granted without offering to prove them,
And to evidence this, I shall briefly give you an account of the Atheist's Creed, and present you with a Catalogue of the fundamental Articles of his Faith.
And to evidence this, I shall briefly give you an account of the Atheist's Creed, and present you with a Catalogue of the fundamental Articles of his Faith.
and that in this last shuffling of matter all things have by great good fortune fallen out as happily and as regularly as if the greatest wisedom had contriv'd them,
and that in this last shuffling of matter all things have by great good fortune fallen out as happily and as regularly as if the greatest Wisdom had contrived them,
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He believes, that matter of it sel• is utterly void of all sense, understanding and liberty; but for all that he is of opinion that the parts of matter may know and then happen to be so conveniently dispos'd,
He believes, that matter of it sel• is utterly void of all sense, understanding and liberty; but for all that he is of opinion that the parts of matter may know and then happen to be so conveniently disposed,
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And it is a wonder, that there should be found any person pretending to reason or wit that can assent to such a heap of absurdities, which are so gross and palpable that they may be felt.
And it is a wonder, that there should be found any person pretending to reason or wit that can assent to such a heap of absurdities, which Are so gross and palpable that they may be felt.
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So that if every man had his due it will certainly fall to the Atheist's share to be the most credulous person, that is, to believe things upon the slightest reasons.
So that if every man had his due it will Certainly fallen to the Atheist's share to be the most credulous person, that is, to believe things upon the slightest Reasons.
For he does not pretend to prove any thing of all this, only he finds himself, he knows not why, inclin'd to believe so and to laugh at those that do not.
For he does not pretend to prove any thing of all this, only he finds himself, he knows not why, inclined to believe so and to laugh At those that do not.
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If by Religion be meant the belief of the principles of Religion, that there is a God, and a providence, that our souls are immortal, and that there are rewa ds to be expected after this life;
If by Religion be meant the belief of the principles of Religion, that there is a God, and a providence, that our Souls Are immortal, and that there Are rewa ds to be expected After this life;
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3. Though according to the common course and practice of the world it be somewhat singular for men truly and throughly to live up to the principles of their Religion, yet singularity in this matter is so far from being a reflexion upon any man's prudence that it is a singular commendation of it.
3. Though according to the Common course and practice of the world it be somewhat singular for men truly and thoroughly to live up to the principles of their Religion, yet singularity in this matter is so Far from being a reflection upon any Man's prudence that it is a singular commendation of it.
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I think it to be a reasonable account for any man to give why he does not live as the greatest part of the World do, that he has no mind to die as they do and to perish with them;
I think it to be a reasonable account for any man to give why he does not live as the greatest part of the World do, that he has no mind to die as they do and to perish with them;
he is not disposed to be a fool and to be miserable for company, he has no inclination to have his last end like theirs who know not God, and obey not the Gospel of his Son,
he is not disposed to be a fool and to be miserable for company, he has no inclination to have his last end like theirs who know not God, and obey not the Gospel of his Son,
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2. It is very commendable to be singular in any excellency, and I have shewn that Religion is the greatest excellency: to be singular in any thing that is wise,
2. It is very commendable to be singular in any excellency, and I have shown that Religion is the greatest excellency: to be singular in any thing that is wise,
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and worthy, and excellent, is not a disparagement, but a praise: every man would chuse to be thus singular. III. The third imputation is, that Religion is a foolish bargain; because they who are religious hazard the parting with a present and certain happiness for that which is future and uncertain. To this I answer.
and worthy, and excellent, is not a disparagement, but a praise: every man would choose to be thus singular. III. The third imputation is, that Religion is a foolish bargain; Because they who Are religious hazard the parting with a present and certain happiness for that which is future and uncertain. To this I answer.
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and those expressions of the Apostle, we walk by faith and not by sight, and faith is the evidence of things not seen, are intended by way of abatement and diminution to the evidence of Faith,
and those expressions of the Apostle, we walk by faith and not by sighed, and faith is the evidence of things not seen, Are intended by Way of abatement and diminution to the evidence of Faith,
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And though we have sufficient assurance of another state, yet not man can think we have so great evidence as if we our selves had been in the other world and seen how all things are there.
And though we have sufficient assurance of Another state, yet not man can think we have so great evidence as if we our selves had been in the other world and seen how all things Are there.
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2. We have sufficient assurance of these things, and such as may beget in us a well grounded confidence and frees us from all doubts of the contrary and perswade a reasonable man to venture his greatest interests in this world upon the security that he hath of another: For,
2. We have sufficient assurance of these things, and such as may beget in us a well grounded confidence and frees us from all doubts of the contrary and persuade a reasonable man to venture his greatest interests in this world upon the security that he hath of Another: For,
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2. We have as much as is abundantly sufficient to justifie every man's discretion, who for the great and eternal things of another world hazards or parts with the poor and transitory things of this life.
2. We have as much as is abundantly sufficient to justify every Man's discretion, who for the great and Eternal things of Another world hazards or parts with the poor and transitory things of this life.
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and the most important concernments of this life are all conducted onely by moral demonstrations. Men every day venture their lives and estates onely upon moral assurance.
and the most important concernments of this life Are all conducted only by moral demonstrations. Men every day venture their lives and estates only upon moral assurance.
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Nay which is more, men every day eat and drink, though I think no man can demonstrate out of Euclide or Apollonius, that his Baker or Brewer, or Cook have not conveyed poison into his meat or drink.
Nay which is more, men every day eat and drink, though I think no man can demonstrate out of Euclide or Apollonius, that his Baker or Brewer, or Cook have not conveyed poison into his meat or drink.
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And that man that would be so wise and cautious as not to eat or drink till he could demonstrate this to himself, I know no other remedy for him but that in great gravity and wifedom he must die for fear of death.
And that man that would be so wise and cautious as not to eat or drink till he could demonstrate this to himself, I know no other remedy for him but that in great gravity and wifedom he must die for Fear of death.
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For such an assurance of things as will make men circumspect and carefull to avoid a lesser dangér ought in all reason to awaken men much more to the avoiding of a greater, such an assurance as will sharpen mens desires and quicken their endeavours for the obtaining of a lesser good ought in all reason to animate men more powerfully and to inspire them with a greater vigour and industry in the pursuit of that which is infinitely greater.
For such an assurance of things as will make men circumspect and careful to avoid a lesser dangér ought in all reason to awaken men much more to the avoiding of a greater, such an assurance as will sharpen men's Desires and quicken their endeavours for the obtaining of a lesser good ought in all reason to animate men more powerfully and to inspire them with a greater vigour and industry in the pursuit of that which is infinitely greater.
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For why the same assurance should not operate as well in a great danger as in a less, in a great good as in a small and inconsiderable one, I can see no reason;
For why the same assurance should not operate as well in a great danger as in a less, in a great good as in a small and inconsiderable one, I can see no reason;
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and if there be weight in these considerations which I have offered to them to sway with reasonable men, I would beg of such that they would not suffer themselves to be byassed by prejudice or passion,
and if there be weight in these considerations which I have offered to them to sway with reasonable men, I would beg of such that they would not suffer themselves to be biased by prejudice or passion,
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whether in that eternal state which remains for men after this life, they shall not be happy or miserable for ever according as they have demeaned themselves in this world? If these things be so, they are of infinite consequence to us;
whither in that Eternal state which remains for men After this life, they shall not be happy or miserable for ever according as they have demeaned themselves in this world? If these things be so, they Are of infinite consequence to us;
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It is a sign that that man hath no regard to himself, and that he is not touched with a sense of his own interest, who loves to be jesting with edg'd tools and to play with life and death.
It is a Signen that that man hath no regard to himself, and that he is not touched with a sense of his own Interest, who loves to be jesting with edged tools and to play with life and death.
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as the gravest and wisest person in the world may be abused by being put into a fools coat, and the most noble and excellent Poem may be debased and made vile by being turned into burlesque. But of this I shall have occasion to speak more largely in my next discourse.
as the Gravest and Wisest person in the world may be abused by being put into a Fools coat, and the most noble and excellent Poem may be debased and made vile by being turned into burlesque. But of this I shall have occasion to speak more largely in my next discourse.
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So that it concerns every man, that would not trifle away his soul and fool himself into irrecoverable misery, with the greatest seriousness to enquire into these matters whether they be so or not,
So that it concerns every man, that would not trifle away his soul and fool himself into irrecoverable misery, with the greatest seriousness to inquire into these matters whither they be so or not,
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And therefore you may observe that the more vertuously any man lives, and the less he is enslaved to any lust, the more ready he is to entertain the principles of Religion.
And Therefore you may observe that the more virtuously any man lives, and the less he is enslaved to any lust, the more ready he is to entertain the principles of Religion.
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but that the truth and existence of things is already fix'd and setled, and that the principles of Religion are already either determinately true or false before you think of them, either there is a God, or there is not;
but that the truth and existence of things is already fixed and settled, and that the principles of Religion Are already either determinately true or false before you think of them, either there is a God, or there is not;
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and therefore I will endeavour to prove that there is no such thing, and will shew all the favour I can to that side of the question; I will bend my understanding and wit to strengthen the negative,
and Therefore I will endeavour to prove that there is no such thing, and will show all the favour I can to that side of the question; I will bend my understanding and wit to strengthen the negative,
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my highest interest is not to be deceived about these matters, therefore setting aside all other considerations I will endeavour to know the truth and yield to that.
my highest Interest is not to be deceived about these matters, Therefore setting aside all other considerations I will endeavour to know the truth and yield to that.
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And that which I have all this while been endeavouring to convince men of and to perswade them to, is no other but what God himself doth particularly recommend to us as proper for humane consideration, unto Man he said, behold the fear of the Lord that is wisedom,
And that which I have all this while been endeavouring to convince men of and to persuade them to, is no other but what God himself does particularly recommend to us as proper for humane consideration, unto Man he said, behold the Fear of the Lord that is Wisdom,
For (as the Apostle reasons) The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made,
For (as the Apostle Reasons) The invisible things of him from the creation of the world Are clearly seen, being understood by the things that Are made,
even his eternal power and godhead: NONLATINALPHABET, so that they are without excuse; that is, those men that know not God have no apology to make for themselves.
even his Eternal power and godhead:, so that they Are without excuse; that is, those men that know not God have no apology to make for themselves.
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Or if men do know and believe that there is such a being as God, not to consider the proper consequences of such a Principle, not to demean our selves towards him as becomes our relation to him and dependance upon him and the duty which we naturally owe him, this is great stupidity and inconsiderateness.
Or if men do know and believe that there is such a being as God, not to Consider the proper consequences of such a Principle, not to demean our selves towards him as becomes our Relation to him and dependence upon him and the duty which we naturally owe him, this is great stupidity and inconsiderateness.
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and though they know God, yet they do not glorifie him as God, nor suffer the apprehensions of him to have a due influence upon their hearts and lives.
and though they know God, yet they do not Glorify him as God, nor suffer the apprehensions of him to have a due influence upon their hearts and lives.
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The best way to avoid this imputation and to bring off the credit of our understandings is to be truly religious, to fear the Lord, and to depart from evil.
The best Way to avoid this imputation and to bring off the credit of our understandings is to be truly religious, to Fear the Lord, and to depart from evil.
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Wickedness is a kind of voluntary frenzy and a chosen distraction, and every sinner does wilder and more extravagant things than any man can do that is craz'd and out of his wits, onely with this sad difference that he knows better what he does.
Wickedness is a kind of voluntary frenzy and a chosen distraction, and every sinner does wilder and more extravagant things than any man can do that is crazed and out of his wits, only with this sad difference that he knows better what he does.
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For to them who believe another life after this, an eternal state of happiness or misery in another world, (which is but a reasonable postulatum or demand among Christians ) there is nothing in Mathematicks more demonstrable than the folly of wicked men;
For to them who believe Another life After this, an Eternal state of happiness or misery in Another world, (which is but a reasonable postulatum or demand among Christians) there is nothing in Mathematics more demonstrable than the folly of wicked men;
for it is not a clearer and more evident principle that the whole is greater than a part, than that eternity and the concernments of it are to be preferred before time.
for it is not a clearer and more evident principle that the Whole is greater than a part, than that eternity and the concernments of it Are to be preferred before time.
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I will therefore put the matter into a temporal Case, that wicked men who understand any thing of the rules and principles of worldly wisedom may see the imprudence of an irreligious and sinfull course,
I will Therefore put the matter into a temporal Case, that wicked men who understand any thing of the rules and principles of worldly Wisdom may see the imprudence of an irreligious and sinful course,
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Is that man wise, as to his body and his health, who onely cloaths his hands but leaves his whole body naked? who provides onely against the tooth-ach,
Is that man wise, as to his body and his health, who only clothes his hands but leaves his Whole body naked? who provides only against the toothache,
who is ingenious to contrive his own misery and to do himself a mischief, but is dull and stupid as to the designing of any real benefit and advantage to himself? Such a one is he, who is ingenious in his Calling but a bad Christian;
who is ingenious to contrive his own misery and to do himself a mischief, but is dull and stupid as to the designing of any real benefit and advantage to himself? Such a one is he, who is ingenious in his Calling but a bad Christian;
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and can be his sorest enemy? or with one weak troop to go out to meet him that comes against him with thousands of thousands, to flie a small danger and run upon a greater? Thus does every wicked man that neglects and contemns God, who can save or destroy him;
and can be his Sorest enemy? or with one weak troop to go out to meet him that comes against him with thousands of thousands, to fly a small danger and run upon a greater? Thus does every wicked man that neglects and contemns God, who can save or destroy him;
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who strives with his Maker and provoketh the Lord to jealousie, and with the small and inconsiderable forces of a man takes the field against the mighty God, the Lord of Hosts;
who strives with his Maker and provokes the Lord to jealousy, and with the small and inconsiderable forces of a man Takes the field against the mighty God, the Lord of Hosts;
Is not he an imprudent man, who in matters of greatest moment and concernment neglects opportunities never to be retriev'd, who standing upon the shore,
Is not he an imprudent man, who in matters of greatest moment and concernment neglects opportunities never to be retrieved, who standing upon the shore,
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yet will lay himself to sleep there till the cruel sea rush in upon him and overwhelm him? And is he any better who trifles away this day of God's grace and patience,
yet will lay himself to sleep there till the cruel sea rush in upon him and overwhelm him? And is he any better who trifles away this day of God's grace and patience,
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and to be happy, that is, to find a pleasure in the enjoyment of God and in the company of holy spirits by rendring himself as unsuitable and unlike to them as he can.
and to be happy, that is, to find a pleasure in the enjoyment of God and in the company of holy spirits by rendering himself as unsuitable and unlike to them as he can.
But there is a time a coming when the most prophane and atheistical, who now account it a peice of Gallantry and an argument of a great spirit and of a more than common wit and understanding to slight God and to baffle Religion and to level all the discourses of another world with the Poetical descriptions of the Fairy-land;
But there is a time a coming when the most profane and atheistical, who now account it a piece of Gallantry and an argument of a great Spirit and of a more than Common wit and understanding to slight God and to baffle Religion and to level all the discourses of Another world with the Poetical descriptions of the Fairyland;
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For if Religion be the best knowledge and wisdom I cannot offer any thing beyond this to your understandings to raise your esteem of it, I can present nothing beyond this to your affections to excite your love and desire.
For if Religion be the best knowledge and Wisdom I cannot offer any thing beyond this to your understandings to raise your esteem of it, I can present nothing beyond this to your affections to excite your love and desire.
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and if mens natural desire of wisdom and knowledge and happiness will not perswade them to be religious, 'tis in vain to use arguments if the sight of these beauties will not charm mens affections, 'tis to no purpose to go about to compell a liking,
and if men's natural desire of Wisdom and knowledge and happiness will not persuade them to be religious, it's in vain to use Arguments if the sighed of these beauty's will not charm men's affections, it's to no purpose to go about to compel a liking,
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KNowing this first. In the verse before, the Apostle was speaking of a famous prophecy before the accomplishment of which this sort of men whom he calls scoffers should come.
KNowing this First. In the verse before, the Apostle was speaking of a famous prophecy before the accomplishment of which this sort of men whom he calls scoffers should come.
and of the commandment of in the Apostles of our Lord and Saviour; Knowing this first, that there shall come in the last days scoffers, &c. The prophecy here spoken of is probably that famous prediction of the destruction of Jerusalem which is in the Prophet Daniel, and before the fulfilling whereof our Saviour expresly tells us false prophets should arise and deceive many.
and of the Commandment of in the Apostles of our Lord and Saviour; Knowing this First, that there shall come in the last days scoffers, etc. The prophecy Here spoken of is probably that famous prediction of the destruction of Jerusalem which is in the Prophet daniel, and before the fulfilling whereof our Saviour expressly tells us false Prophets should arise and deceive many.
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Now the scoffers here spoken of are the false teachers whom the Apostle had been describing all along in the foregoing Chapter, there were false prophets also among the people,
Now the scoffers Here spoken of Are the false Teachers whom the Apostle had been describing all along in the foregoing Chapter, there were false Prophets also among the people,
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These, he tells us, should proceed to that height of impiety as to scoff at the principles of Religion and to deride the expectations of a future judgment, In the last days shall come scoffers walking after their own lusts,
These, he tells us, should proceed to that height of impiety as to scoff At the principles of Religion and to deride the Expectations of a future judgement, In the last days shall come scoffers walking After their own Lustiest,
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In speaking to these words, I shall do these three things. 1. Consider the nature of the sin here mentioned, which is scoffing at Religion. 2. The character of the persons that are charg'd with the guilt of this sin, they are said to walk after their own lusts.
In speaking to these words, I shall do these three things. 1. Consider the nature of the since Here mentioned, which is scoffing At Religion. 2. The character of the Persons that Are charged with the guilt of this since, they Are said to walk After their own Lustiest.
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I. First, we will consider the nature of the sin here mentioned, which is scoffing at Religion, There shall come scoffers: These it seems were a sort of people that derided our Saviour's prediction of his coming to judge the world.
I First, we will Consider the nature of the since Here mentioned, which is scoffing At Religion, There shall come scoffers: These it seems were a sort of people that derided our Saviour's prediction of his coming to judge the world.
They saw all things continue as they were from the beginning of the world, notwithstanding the apprehensions of Christians concerning the approaching end of it;
They saw all things continue as they were from the beginning of the world, notwithstanding the apprehensions of Christians Concerning the approaching end of it;
Since the fathers fell asleep, NONLATINALPHABET, which may either be rendred from the time, or else (which seems more agreeable to the atheistical discourse of these men) saving or except that the fathers are fallen asleep, all things continue as they were;
Since the Father's fell asleep,, which may either be rendered from the time, or Else (which seems more agreeable to the atheistical discourse of these men) Saving or except that the Father's Are fallen asleep, all things continue as they were;
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Saving that men die and one generation succeeds another, they saw no change or alalteration. They looked upon all things as going on in a constant course;
Saving that men die and one generation succeeds Another, they saw no change or alalteration. They looked upon all things as going on in a constant course;
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So that the principles of these men seem to be much the same with those of the Epicureans, who denied the providence of God and the immortality of mens souls;
So that the principles of these men seem to be much the same with those of the Epicureans, who denied the providence of God and the immortality of men's Souls;
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These great and fundamental principles of all Religion they derided as the fancies and dreams of a company of melancholy men, who were weary of the world and pleased themselves with vain conceits of happiness and ease in another life.
These great and fundamental principles of all Religion they derided as the fancies and dreams of a company of melancholy men, who were weary of the world and pleased themselves with vain conceits of happiness and ease in Another life.
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St. Jude in his Epistle gives much the same character of them that St. Peter here does, ver. 18, 19. There shall come in the last days mockers, walking after their own ungodly lusts, sensual, not having the spirit.
Saint U^de in his Epistle gives much the same character of them that Saint Peter Here does, for. 18, 19. There shall come in the last days mockers, walking After their own ungodly Lustiest, sensual, not having the Spirit.
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I remember it is the saying of one, who hath done more by his Writings to debauch the Age with Atheistical principles than any man that lives in it, That when reason is against a man,
I Remember it is the saying of one, who hath done more by his Writings to debauch the Age with Atheistical principles than any man that lives in it, That when reason is against a man,
The principles of Religion and the doctrines of the holy Scriptures are terrible enemies to wicked men, they are continnually flying in their faces and galling their consciences:
The principles of Religion and the doctrines of the holy Scriptures Are terrible enemies to wicked men, they Are continually flying in their faces and galling their Consciences:
And this is that which makes them kick against Religion and spurn at the doctrines of that holy Book. And this may probably be one reason why many men, who are observed to be sufficiently dull in other matters,
And this is that which makes them kick against Religion and spurn At the doctrines of that holy Book. And this may probably be one reason why many men, who Are observed to be sufficiently dull in other matters,
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and as in other things so in this vexatio dat intellectum, the inward trouble and vexation of their minds gives them some kind of wit and sharpness in rallying upon Religion.
and as in other things so in this Vexation that Intellectum, the inward trouble and vexation of their minds gives them Some kind of wit and sharpness in rallying upon Religion.
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Their practice is agreeable to what they pretend to believe, and so they think to vindicate themselves and their own practices by laughing at those for fools who believe any thing to the contrary III. The third thing I propounded was, to represent to you the heinousness and the aggravations of this vice.
Their practice is agreeable to what they pretend to believe, and so they think to vindicate themselves and their own practices by laughing At those for Fools who believe any thing to the contrary III. The third thing I propounded was, to represent to you the heinousness and the aggravations of this vice.
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1. Suppose there were no God, and that the principles of Religion were false. 2. Suppose the matter were doubtfull, and the arguments equal on both sides.
1. Suppose there were no God, and that the principles of Religion were false. 2. Suppose the matter were doubtful, and the Arguments equal on both sides.
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Suppose then, the Atheist were wiser than all the world, and that he did upon good grounds know that all mankind, besides himself and two or three more, were mistaken about the matters of Religion;
Suppose then, the Atheist were Wiser than all the world, and that he did upon good grounds know that all mankind, beside himself and two or three more, were mistaken about the matters of Religion;
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for the same Hebrew word signifies both Gods and Rulers. But whether this be the meaning of that Law or not there is a great deal of reason in the thing.
for the same Hebrew word signifies both God's and Rulers. But whither this be the meaning of that Law or not there is a great deal of reason in the thing.
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as the Ancient Fathers did in their disputes with the Heathen; yet it is a barbarous incivility for any man scurrilously to make sport with that which others account Religion, not with any design to convince their reason but onely to provoke their rage.
as the Ancient Father's did in their disputes with the Heathen; yet it is a barbarous incivility for any man scurrilously to make sport with that which Others account Religion, not with any Design to convince their reason but only to provoke their rage.
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But now the Atheist can pretend no obligation of conscience why he should so much as dispute against the principles of Religion, much less deride them.
But now the Atheist can pretend no obligation of conscience why he should so much as dispute against the principles of Religion, much less deride them.
He that pretends to any Religion may pretend conscience for opposing a contrary Religion: But he that denies all Religion, can pretend no conscience for any thing.
He that pretends to any Religion may pretend conscience for opposing a contrary Religion: But he that Denies all Religion, can pretend no conscience for any thing.
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but supposing there were no God this notion of a Deity and the Principles of Religion have taken such deep root in the mind of man that either they are not to be extinguished,
but supposing there were no God this notion of a Deity and the Principles of Religion have taken such deep root in the mind of man that either they Are not to be extinguished,
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for whatever violence may be offer'd to nature by endeavouring to reason men into a contrary perswasion, nature will still recoil and at last return to it self,
for whatever violence may be offered to nature by endeavouring to reason men into a contrary persuasion, nature will still recoil and At last return to it self,
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but to have had its rise from tradition which hath been confirmed in the world by the prejudice of education, the difficulty of removing it will almost be as great as if it were natural, that which men take in by education being next to that which is natural.
but to have had its rise from tradition which hath been confirmed in the world by the prejudice of education, the difficulty of removing it will almost be as great as if it were natural, that which men take in by education being next to that which is natural.
For, except the avoiding of persecution for Religion, there is no advantage that the principles of Atheism if they could be quietly setled in a man's mind can give him.
For, except the avoiding of persecution for Religion, there is no advantage that the principles of Atheism if they could be quietly settled in a Man's mind can give him.
The advantage indeed that men make of them is to give themselves the liberty to do what they please, to be more sensual and more unjust than other men;
The advantage indeed that men make of them is to give themselves the liberty to do what they please, to be more sensual and more unjust than other men;
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And if this be true, then the Atheist cannot pretend this Reason of charity to mankind (which is the onely one I can think of) to dispute against Religion, much less to rally upon it.
And if this be true, then the Atheist cannot pretend this Reason of charity to mankind (which is the only one I can think of) to dispute against Religion, much less to rally upon it.
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and as to the other world there can be no inconvenience in the mistake, for when a man is not it will be no trouble to him that he was once deceived about these matters.
and as to the other world there can be no inconvenience in the mistake, for when a man is not it will be no trouble to him that he was once deceived about these matters.
Can there then be a greater insolence, than for a man when he comes into company to rally and fall soul upon those things for which he knows the company have a reverence? Can one man offer a greater affront to another,
Can there then be a greater insolence, than for a man when he comes into company to rally and fallen soul upon those things for which he knows the company have a Reverence? Can one man offer a greater affront to Another,
So that whoever doth openly contemn God and Religion does delinquere in majestatem populi & humani generis ', he does offend against the majesty of the People and that reverence which is due to the common apprehensions of Mankind,
So that whoever does openly contemn God and Religion does delinquere in majestatem People & Humani Generis ', he does offend against the majesty of the People and that Reverence which is due to the Common apprehensions of Mankind,
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But yet I have insisted the longer upon it, because it is such a one as ought especially to prevail upon those whom I am afraid are too often guilty of this vice, I mean those who are of better breeding,
But yet I have insisted the longer upon it, Because it is such a one as ought especially to prevail upon those whom I am afraid Are too often guilty of this vice, I mean those who Are of better breeding,
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It is more for a man's health, and more for his reputation, and more for his advantage in all other worldly respects to lead a vertuous than a vitious course of life.
It is more for a Man's health, and more for his reputation, and more for his advantage in all other worldly respects to led a virtuous than a vicious course of life.
and derided his word, and made a mock of every thing that is sacred and religious? What can they expect but to be rejected by him whom they have renounced,
and derided his word, and made a mock of every thing that is sacred and religious? What can they expect but to be rejected by him whom they have renounced,
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3. Suppose there be a God and that the principles of Religion are true, then is it not onely a heinous impiety but a perfect madness to scoff at these things.
3. Suppose there be a God and that the principles of Religion Are true, then is it not only a heinous impiety but a perfect madness to scoff At these things.
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To be disobedient to the commands of God is a great contempt, but to deny his Being, and to make sport with his word, and to endeavour to render it ridiculous by turning the wise and weighty sayings of that:
To be disobedient to the commands of God is a great contempt, but to deny his Being, and to make sport with his word, and to endeavour to render it ridiculous by turning the wise and weighty sayings of that:
They set their mouth against the heavens, and their tongue walketh through the earth; they do mischief among men, but the affront is immediately to God.
They Set their Mouth against the heavens, and their tongue walks through the earth; they do mischief among men, but the affront is immediately to God.
Will ye (says the Apostle) provoke the Lord to jealousie? are ye stronger than he? What Gamaliel said to the Jews, in another case, may with a little change be applied to this sort of men;
Will you (Says the Apostle) provoke the Lord to jealousy? Are you Stronger than he? What Gamaliel said to the jews, in Another case, may with a little change be applied to this sort of men;
If there be a God, and the principles of Religion be true ye cannot overthrow them, therefore refrain from speaking against these things lest ye be found fighters against God.
If there be a God, and the principles of Religion be true you cannot overthrow them, Therefore refrain from speaking against these things lest you be found fighters against God.
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but the prophane person serves the Devil for nought, and sins only for sin's sake, suffers himself to be tempted to the greatest sins and into the greatest dangers for no other reward but the slender reputation of seeming to say that wittily which no wise man would say.
but the profane person serves the devil for nought, and Sins only for since sake, suffers himself to be tempted to the greatest Sins and into the greatest dangers for no other reward but the slender reputation of seeming to say that wittily which no wise man would say.
because he remembers that Kings have long hands, and that their power and influence does many times reach a great way farther than their direct Authority.
Because he remembers that Kings have long hands, and that their power and influence does many times reach a great Way farther than their Direct authority.
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For it is just with God to permit those who allow themselves in one degree of prophaneness to proceed to another, till at last they come to that height of impiety as to contemn all Religion.
For it is just with God to permit those who allow themselves in one degree of profaneness to proceed to Another, till At last they come to that height of impiety as to contemn all Religion.
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By which he means, that there is nothing so bad but a man may lay hold of something or other about it that will afford matter of excuse and extenuation,
By which he means, that there is nothing so bad but a man may lay hold of something or other about it that will afford matter of excuse and extenuation,
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Nothing is so easie as to take particular phrases and expressions out of the best Book in the world and to abuse them by forcing an odd and ridiculous sense upon them.
Nothing is so easy as to take particular phrases and expressions out of the best Book in the world and to abuse them by forcing an odd and ridiculous sense upon them.
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At this rate we must despise all things, but surely the better and the shorter way is to contemn those who would bring any thing that is worthy into contempt.
At this rate we must despise all things, but surely the better and the shorter Way is to contemn those who would bring any thing that is worthy into contempt.
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3. And lastly, to perswade men to employ that reason and wit which God hath given them to better and nobler purposes in the service and to the glory of that God who hath bestowed these gifts on men,
3. And lastly, to persuade men to employ that reason and wit which God hath given them to better and Nobler Purposes in the service and to the glory of that God who hath bestowed these Gifts on men,
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and to endeavour, as well as we can upon an imperfect view of things, to make out the beauty and harmony of all the seeming discords and irregularities of the Divine administrations;
and to endeavour, as well as we can upon an imperfect view of things, to make out the beauty and harmony of all the seeming discords and irregularities of the Divine administrations;
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To explain the oracles of the holy Scriptures, and to adore that great mystery of Divine love (which the Angels, better and nobler Creatures than we are, desire to pry into) God's sending his onely Son into the world to save sinners,
To explain the oracles of the holy Scriptures, and to adore that great mystery of Divine love (which the Angels, better and Nobler Creatures than we Are, desire to pry into) God's sending his only Son into the world to save Sinners,
but to carve a beautiful image and to polish it requires great art and dexterity. To praise any thing well is an argument of much more wit, than to abuse.
but to carve a beautiful image and to polish it requires great art and dexterity. To praise any thing well is an argument of much more wit, than to abuse.
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And I am very much mistaken, if the State as well as the Church, the civil government as well as Religion, do not in a short space find the intolerable inconvenience of this humour.
And I am very much mistaken, if the State as well as the Church, the civil government as well as Religion, do not in a short Molle find the intolerable inconvenience of this humour.
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That which is more sad and strange is, that we should persist in this prophaneness notwithstanding the terrible judgments of God which have been abroad in this Nation.
That which is more sad and strange is, that we should persist in this profaneness notwithstanding the terrible Judgments of God which have been abroad in this nation.
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When the Son of man comes, shall he find faith on the earth? And St. Jude out of an ancient prophecy of Enoch expresly mentions this as one reason of the coming of the Lord, to convince ungodly sinners of all their hard speeches which they had spoken against him.
When the Son of man comes, shall he find faith on the earth? And Saint U^de out of an ancient prophecy of Enoch expressly mentions this as one reason of the coming of the Lord, to convince ungodly Sinners of all their hard Speeches which they had spoken against him.
and if it hold on amongst us may not we have reason to fear that either the end of all things is at hand, or that some very dismal calamity greater than any our eyes have yet seen does hang over us? But I would fain hope that God hath mercy still for us,
and if it hold on among us may not we have reason to Fear that either the end of all things is At hand, or that Some very dismal calamity greater than any our eyes have yet seen does hang over us? But I would fain hope that God hath mercy still for us,
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ONE of the first principles that is planted in the nature of man, and which lies at the very root and foundation of his being is the desire of his own preservation and happiness.
ONE of the First principles that is planted in the nature of man, and which lies At the very root and Foundation of his being is the desire of his own preservation and happiness.
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Hence it is that every man is led by interest, and does love or hate, chuse or refuse things, according as he apprehends them to conduce to this end, or to contradict it.
Hence it is that every man is led by Interest, and does love or hate, choose or refuse things, according as he apprehends them to conduce to this end, or to contradict it.
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And because the happiness of this life is most present and sensible, therefore humane nature (which in this degenerate state is extremely sunk down into sense) is most powerfully affected with sensible and temporal things.
And Because the happiness of this life is most present and sensible, Therefore humane nature (which in this degenerate state is extremely sunk down into sense) is most powerfully affected with sensible and temporal things.
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And consequently, there cannot be a greater prejudice raised against any thing than to have it represented as inconvenient and hurtfull to our temporal interests.
And consequently, there cannot be a greater prejudice raised against any thing than to have it represented as inconvenient and hurtful to our temporal interests.
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So that he that would do right to Religion and make a ready way for the entertainment of it among men, cannot take a more effectual course than by reconciling it with the happiness of mankind and by giving satisfaction to our reason, that it is so far from being an enemy that it is the greatest friend to our temporal interests;
So that he that would do right to Religion and make a ready Way for the entertainment of it among men, cannot take a more effectual course than by reconciling it with the happiness of mankind and by giving satisfaction to our reason, that it is so Far from being an enemy that it is the greatest friend to our temporal interests;
because my Text leads me to discourse of the other, namely, to shew how advantageous Religion and Vertue are to the publick prosperity of a Nation, which I take to be the meaning of this Aphorism of Solomon, Righteousness exalteth a Nation, &c.
Because my Text leads me to discourse of the other, namely, to show how advantageous Religion and Virtue Are to the public Prosperity of a nation, which I take to be the meaning of this Aphorism of Solomon, Righteousness Exalteth a nation, etc.
And here I shall not restrain righteousness to the particular vertue of justice, (though in this sense also this saying is most true) but enlarge it according to the genius and strain of the Book of the Proverbs, in which the words wisdom and righteousness are commonly used very comprehensively so as to signifie all Religion and Vertue.
And Here I shall not restrain righteousness to the particular virtue of Justice, (though in this sense also this saying is most true) but enlarge it according to the genius and strain of the Book of the Proverbs, in which the words Wisdom and righteousness Are commonly used very comprehensively so as to signify all Religion and Virtue.
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For although God account it no disparagement to his justice to let particular good men suffer in this world and pass through many tribulations into the kingdom of God, because there is another day a coming which will be a more proper season of reward;
For although God account it no disparagement to his Justice to let particular good men suffer in this world and pass through many tribulations into the Kingdom of God, Because there is Another day a coming which will be a more proper season of reward;
For which reason St. Austin tells us that the mighty success and long prosperity of the Romans was a reward given them by God for their eminent justice and temperance, and other vertues.
For which reason Saint Austin tells us that the mighty success and long Prosperity of the Romans was a reward given them by God for their eminent Justice and temperance, and other Virtues.
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No combination of sinners is too hard for him, and the greater and more numerous the offenders are, the more his justice is concern'd to vindicate the affront.
No combination of Sinners is too hard for him, and the greater and more numerous the offenders Are, the more his Justice is concerned to vindicate the affront.
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However God may pass by single sinners in this world, yet when a Nation combines against him, when hand joyns in hand the wicked shall not go unpunished.
However God may pass by single Sinners in this world, yet when a nation combines against him, when hand joins in hand the wicked shall not go unpunished.
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And on the other hand, that he useth to shower down his judgments upon a wicked people, he turneth a fruitfull land into barrenness for the wickedness of them that dwell therein.
And on the other hand, that he uses to shower down his Judgments upon a wicked people, he turns a fruitful land into Barrenness for the wickedness of them that dwell therein.
All along the History of the Old Testament, we find the interchangeable providences of God towards the People of Israel always suited to their manners.
All along the History of the Old Testament, we find the interchangeable providences of God towards the People of Israel always suited to their manners.
The Roman Empire whilst the vertue of that people remained firm was strong as iron, as 'tis represented in the Prophesie of Daniel: But upon the dissolution of their manners the iron began to be mixt with miry clay, and the feet upon which that Empire stood, to be broken. And though God in the administration of his justice be not tied to precedents,
The Roman Empire while the virtue of that people remained firm was strong as iron, as it's represented in the Prophesy of daniel: But upon the dissolution of their manners the iron began to be mixed with miry clay, and the feet upon which that Empire stood, to be broken. And though God in the administration of his Justice be not tied to precedents,
and we cannot argue from Scripture examples that the providences of God towards other Nations shall in all circumstances be conformable to his dealings with the People of Israel; yet thus much may with great probability be collected from them, that as God always blessed that People while they were obedient to him,
and we cannot argue from Scripture Examples that the providences of God towards other nations shall in all Circumstances be conformable to his dealings with the People of Israel; yet thus much may with great probability be collected from them, that as God always blessed that People while they were obedient to him,
and founded in that which can never change, the justice of the Divine providence. 2dly. The truth of this farther appears, from the natural tendency of the thing.
and founded in that which can never change, the Justice of the Divine providence. 2dly. The truth of this farther appears, from the natural tendency of the thing.
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For as sins are link'd together and draw on one another, so almost every vice hath some temporal inconvenience annexed to it and naturally following it.
For as Sins Are linked together and draw on one Another, so almost every vice hath Some temporal inconvenience annexed to it and naturally following it.
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Of this the Scripture gives us a remarkable instance in David. For among other things which made the Sons of Zurviah too hard for him this probably was none of the least, that they were particularly conscious to his crimes.
Of this the Scripture gives us a remarkable instance in David. For among other things which made the Sons of Zurviah too hard for him this probably was none of the least, that they were particularly conscious to his crimes.
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because he believes that whatsoever resisteth authority resisteth the ordinance of God, and that they who resist shall receive to themselves damnation.
Because he believes that whatsoever Resisteth Authority Resisteth the Ordinance of God, and that they who resist shall receive to themselves damnation.
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It endeavours likewise to secure every man's interest by commanding the observation of that great rule of equity, Whatsoever ye would that men should do unto you, do ye even so to them;
It endeavours likewise to secure every Man's Interest by commanding the observation of that great Rule of equity, Whatsoever you would that men should do unto you, do you even so to them;
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Now if this be the design of Religion to bring us to this temper, thus to heal the natures of men and to sweeten their spirits, to correct their passions and to mortifie all those lusts which are the causes of enmity and division,
Now if this be the Design of Religion to bring us to this temper, thus to heal the nature's of men and to sweeten their spirits, to correct their passion and to mortify all those Lustiest which Are the Causes of enmity and division,
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and that if men would but live as Religion requires they should do the world would be a quiet habitation, a most lovely and desirable place in comparison of what now it is.
and that if men would but live as Religion requires they should do the world would be a quiet habitation, a most lovely and desirable place in comparison of what now it is.
so that were it not for some small remainders of piety and vertue which are yet left scatter'd among mankind, humane society would in a short space disband and run into confusion, the earth would grow wild and become a great forest,
so that were it not for Some small remainders of piety and virtue which Are yet left scattered among mankind, humane society would in a short Molle disband and run into confusion, the earth would grow wild and become a great forest,
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For answer to this, I will not deny but that though the generality of men did not believe any superior Being nor any rewards and punishments after this life,
For answer to this, I will not deny but that though the generality of men did not believe any superior Being nor any rewards and punishments After this life,
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Therefore Magistrates have always thought themselves concerned to cherish Religion, and to maintain in the minds of men the belief of a God and another life.
Therefore Magistrates have always Thought themselves concerned to cherish Religion, and to maintain in the minds of men the belief of a God and Another life.
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Nay that common suggestion of atheistical persons, that Religion was at first a politick device and is still kept up in the world as a Stateengine to awe men into obedience, is a clear acknowledgment of the usefulness of it to the ends of Government,
Nay that Common suggestion of atheistical Persons, that Religion was At First a politic device and is still kept up in the world as a Stateengine to awe men into Obedience, is a clear acknowledgment of the usefulness of it to the ends of Government,
as perjury, perfidiousness, unrighteousness and ingratitude, which are things not onely condemned by the positive laws and constitutions of particular Nations and Governments but by the general verdict of humane nature:
as perjury, perfidiousness, unrighteousness and ingratitude, which Are things not only condemned by the positive laws and constitutions of particular nations and Governments but by the general verdict of humane nature:
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And that the vertues contrary to these have a natural goodness and comeliness in them, and are suitable to the common priciples and sentiments of humanity.
And that the Virtues contrary to these have a natural Goodness and comeliness in them, and Are suitable to the Common principles and sentiments of humanity.
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For the very enjoyning of fraud and rapine and perjury and breach of trust doth apparently destroy the greatest end of Government, which is to preserve men in their rights against the encroachments of fraud and violence.
For the very enjoining of fraud and rapine and perjury and breach of trust does apparently destroy the greatest end of Government, which is to preserve men in their rights against the encroachments of fraud and violence.
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Which plainly shews that vertue and vice are not arbitrary things, but that there is a natural and immutable and eternal reason for that which we call goodness and vertue,
Which plainly shows that virtue and vice Are not arbitrary things, but that there is a natural and immutable and Eternal reason for that which we call Goodness and virtue,
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It were to be wisht that all men were so piously disposed, that Religion by its own authority and the reasonable force of it might be sufficient to establish its Empire in the minds of men.
It were to be wished that all men were so piously disposed, that Religion by its own Authority and the reasonable force of it might be sufficient to establish its Empire in the minds of men.
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But after it was planted this extraordinary power ceased, and God hath now left it to be maintained and supported by more ordinary and humane ways, by the countenance of Authority, and the assistance of Laws;
But After it was planted this extraordinary power ceased, and God hath now left it to be maintained and supported by more ordinary and humane ways, by the countenance of authority, and the assistance of Laws;
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For some ages before the Reformation Atheism was consined to Italy, and had its chief residence at Rome. All the mention that is of it in the History of those times that Papists themselves give us in the lives of their own Popes and Cardinals, excepting two or three small Philosophers that were retainers to that Court.
For Some ages before the Reformation Atheism was consigned to Italy, and had its chief residence At Room. All the mention that is of it in the History of those times that Papists themselves give us in the lives of their own Popes and Cardinals, excepting two or three small Philosophers that were retainers to that Court.
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But in the last age, Atheism travel'd over the Alpes and infected France, and now of late it hath crossed the Seas and invaded our Nation and hath prevailed to amazement:
But in the last age, Atheism traveled over the Alps and infected France, and now of late it hath crossed the Seas and invaded our nation and hath prevailed to amazement:
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For I do not think that there are any people in the World that are generally more indisposed to it and can worse brook it, seriousness and zeal in Religion bing almost the natural temper of the English. So that nothing is to me matter of greater wonder,
For I do not think that there Are any people in the World that Are generally more indisposed to it and can Worse brook it, seriousness and zeal in Religion bing almost the natural temper of the English. So that nothing is to me matter of greater wonder,
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For besides the prophane and atheistical discourses about God and Religion, and the bold and sensless abuses of this sacred Book the great instruments of our salvation, which are so frequent in the publick places of resort;
For beside the profane and atheistical discourses about God and Religion, and the bold and senseless Abuses of this sacred Book the great Instruments of our salvation, which Are so frequent in the public places of resort;
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I say, besides these (I speak it knowingly) a man can hardly pass the streets without having his ears grated and pierced with such horrid and blasphemous oaths and curses as are enough,
I say, beside these (I speak it knowingly) a man can hardly pass the streets without having his ears grated and pierced with such horrid and blasphemous Oaths and curses as Are enough,
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Is it not then high time that the Laws should provide by the most prudent and effectual means to curb these bold and insolent defiers of Heaven, who take a pride in being monsters,
Is it not then high time that the Laws should provide by the most prudent and effectual means to curb these bold and insolent defiers of Heaven, who take a pride in being monsters,
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and boast themselves in the follies and deformities of humane nature? The Heathens would never suffer their Gods to be reviled, which yet were no Gods. And shall it among the professors of the true Religion be allowed to any man to make a mock of Him that made Heaven and Earth,
and boast themselves in the follies and deformities of humane nature? The heathens would never suffer their God's to be reviled, which yet were no God's And shall it among the professors of the true Religion be allowed to any man to make a mock of Him that made Heaven and Earth,
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and to breath out blasphemies against Him who gives us life and breath and all things? I doubt not but hypocrisie is a great wickedness and very odious to God,
and to breath out Blasphemies against Him who gives us life and breath and all things? I doubt not but hypocrisy is a great wickedness and very odious to God,
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Hypocrisie is a more modest way of sinning, it shews some reverence to Religion, and does so far own the worth and excellency of it as to acknowledge that it deserves to be counterfeited:
Hypocrisy is a more modest Way of sinning, it shows Some Reverence to Religion, and does so Far own the worth and excellency of it as to acknowledge that it deserves to be counterfeited:
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The manners of men have almost been universally corrupted by a Civil War. We should therefore all jointly endeavour to retrieve the ancient vertue of the Nation,
The manners of men have almost been universally corrupted by a Civil War. We should Therefore all jointly endeavour to retrieve the ancient virtue of the nation,
and to bring into fashion again that solid and substantial, that plain and unaffected piety, (free from the extreams both of superstition and enthusiasm) which flourished in the age of our immediate Forefathers.
and to bring into fashion again that solid and substantial, that plain and unaffected piety, (free from the extremes both of Superstition and enthusiasm) which flourished in the age of our immediate Forefathers.
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Which did not consist in idle talk but in real effects, in a sincere love of God and of our neighbour, in a pious devotion and reverence towards the Divine Majesty,
Which did not consist in idle talk but in real effects, in a sincere love of God and of our neighbour, in a pious devotion and Reverence towards the Divine Majesty,
We may chuse our own fortune, and if we be not wanting to our selves we may under the influences of God's grace and assistance, which is never wanting to our sincere endeavours, become a happy and a prosperous People.
We may choose our own fortune, and if we be not wanting to our selves we may under the influences of God's grace and assistance, which is never wanting to our sincere endeavours, become a happy and a prosperous People.
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and the firmament sheweth his handy-work, &c. From the perfection of his Laws, verse 7. The Law of the Lord is perfect, converting the soul, &c. And among many other excellencies of the Divine Laws, he mentions in the last place the benefits and advantages which come from the observance of them, verse 11. and in keeping of them there is great reward.
and the firmament shows his handiwork, etc. From the perfection of his Laws, verse 7. The Law of the Lord is perfect, converting the soul, etc. And among many other excellencies of the Divine Laws, he mentions in the last place the benefits and advantages which come from the observance of them, verse 11. and in keeping of them there is great reward.
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I have already shown how much Religion tends to the publick welfare of mankind; to the support of Government, and to the peace and happiness of humane Societies.
I have already shown how much Religion tends to the public welfare of mankind; to the support of Government, and to the peace and happiness of humane Societies.
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My work at this time shall be to shew that Religion and obedience to the Laws of God do likewise conduce to the happiness of particular persons, both in respect of this world and the other.
My work At this time shall be to show that Religion and Obedience to the Laws of God do likewise conduce to the happiness of particular Persons, both in respect of this world and the other.
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to be pious and religious brings a double advantage to the mind of man. 1. It tends to the improvement of our understandings. 2. It brings peace and pleasure to our minds.
to be pious and religious brings a double advantage to the mind of man. 1. It tends to the improvement of our understandings. 2. It brings peace and pleasure to our minds.
I have more understanding than all my teachers, for thy Testimonies are my meditation, I understand more than the ancients, because I keep thy precepts;
I have more understanding than all my Teachers, for thy Testimonies Are my meditation, I understand more than the ancients, Because I keep thy Precepts;
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they sink us down into sense, and glew us to these low and inferiour things like birdlime they hamper and entangle our souls, and hinder their flight upwards;
they sink us down into sense, and glew us to these low and inferior things like birdlime they hamper and entangle our Souls, and hinder their flight upward;
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So likewise the exorbitant passions of wrath and malice, envy and revenge, do darken and distort the understandings of men, do tincture the mind with false colours and fill it with prejudice and undue apprehensions of things.
So likewise the exorbitant passion of wrath and malice, envy and revenge, do darken and distorted the understandings of men, do tincture the mind with false colours and fill it with prejudice and undue apprehensions of things.
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There is no man that is intemperate or lustful, or passionate but besides the guilt he contracts which is continually fretting and disquieting his mind, besides the inconveniences he brings upon himself as to his health, he does likewise stain and obscure the brightness of his Soul and the clearness of his discerning faculty.
There is no man that is intemperate or lustful, or passionate but beside the guilt he contracts which is continually fretting and disquieting his mind, beside the inconveniences he brings upon himself as to his health, he does likewise stain and Obscure the brightness of his Soul and the clearness of his discerning faculty.
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What clearness is to the eye that purity is to our mind and understanding, and as the clearness of the bodily eye doth dispose it for a quicker sight of material objects,
What clearness is to the eye that purity is to our mind and understanding, and as the clearness of the bodily eye does dispose it for a quicker sighed of material objects,
so doth the purity of our minds, that is, freedom from lust and passion, dispose us for the clearest and most perfect acts of reason and understanding.
so does the purity of our minds, that is, freedom from lust and passion, dispose us for the Clearest and most perfect acts of reason and understanding.
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When a man hath once engag'd himself in a Religious course, and is habituated to piety and holiness, all the exercises of Religion and devotion, all acts of goodness and vertue are delightfull to him.
When a man hath once engaged himself in a Religious course, and is habituated to piety and holiness, all the exercises of Religion and devotion, all acts of Goodness and virtue Are delightful to him.
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To honour and worship God, to pray to him and to praise him, to study his will, to meditate upon him and to love him, all these bring great pleasure and peace along with them.
To honour and worship God, to pray to him and to praise him, to study his will, to meditate upon him and to love him, all these bring great pleasure and peace along with them.
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What greater contentment and satisfaction can there be to the mind of man, when it is once purifi'd and refin'd from the dregs of sensual pleasures and delights,
What greater contentment and satisfaction can there be to the mind of man, when it is once purified and refined from the dregs of sensual pleasures and delights,
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and rais'd to its true height and pitch, than to contemplate and admire the infinite excellencies and perfections of God, to adore his greatness and to love his goodness? How can the thoughts of God be troublesome to any one who lives soberly and righteously and godly in the world? No man that loves goodness and righteous;
and raised to its true height and pitch, than to contemplate and admire the infinite excellencies and perfections of God, to adore his greatness and to love his Goodness? How can the thoughts of God be troublesome to any one who lives soberly and righteously and godly in the world? No man that loves Goodness and righteous;
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There is nothing in God that is terrible to a good man, but all the apprehensions which we naturally have of him speak comfort and promise happiness to such a one.
There is nothing in God that is terrible to a good man, but all the apprehensions which we naturally have of him speak Comfort and promise happiness to such a one.
What unexpressible comfort does overflow the pious and devout soul from the remembrance of a holy and well-spent life and a conscience of its own innocency and integrity!
What unexpressible Comfort does overflow the pious and devout soul from the remembrance of a holy and well-spent life and a conscience of its own innocency and integrity!
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And on the contrary, the chief part of the misery of wicked men, and of those accursed spirits the Devils is this, that they are of a disposition contrary to God;
And on the contrary, the chief part of the misery of wicked men, and of those accursed spirits the Devils is this, that they Are of a disposition contrary to God;
The man's spirit is out of order and off the hinges, and till that be put into its right frame he will be perpetually disquieted and can find no rest within himself.
The Man's Spirit is out of order and off the hinges, and till that be put into its right frame he will be perpetually disquieted and can find no rest within himself.
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The Prophet very fitly describes to us the unquiet condition of wicked men, The wicked is like the troubled sea when it cannot rest, whose waters cast up mire and dirt;
The Prophet very fitly describes to us the unquiet condition of wicked men, The wicked is like the troubled sea when it cannot rest, whose waters cast up mire and dirt;
And these promises, of the blessings of health and long life to good men are not only declaratory of the good pleasure and intention of God towards them,
And these promises, of the blessings of health and long life to good men Are not only declaratory of the good pleasure and intention of God towards them,
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How many have been ruin'd by intemperance and excess, and most unnaturally have perverted those blessings which God hath given for the support of nature to the overthrow and destruction of it? How often hath mens malice and envy and discontent against others terminated in a cruel revenge upon themselves? How many by the wild fury and extravagancy of their own passions have put their bodies into a combustion, and fir'd their spirits;
How many have been ruined by intemperance and excess, and most unnaturally have perverted those blessings which God hath given for the support of nature to the overthrow and destruction of it? How often hath men's malice and envy and discontent against Others terminated in a cruel revenge upon themselves? How many by the wild fury and extravagancy of their own passion have put their bodies into a combustion, and fired their spirits;
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Not only in regard of God's more especial providence and peculiar blessing which usually attends good men in their undertakings and crowns them with good success,
Not only in regard of God's more especial providence and peculiar blessing which usually attends good men in their undertakings and crowns them with good success,
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and this Religion principally does, by charging men with truth and fidelity and justice in their dealings, which are a sure way of thriving and will hold out when all fraudulent arts and devices will fail.
and this Religion principally does, by charging men with truth and Fidis and Justice in their dealings, which Are a sure Way of thriving and will hold out when all fraudulent arts and devices will fail.
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And Religion does likewise engage men to diligence and industry in their Callings, and how much this conduces to the advancement of mens fortunes daily experience teaches,
And Religion does likewise engage men to diligence and industry in their Callings, and how much this conduces to the advancement of men's fortune's daily experience Teaches,
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What Seneca says of Philosophy, is much more true of Religion, praestat opes sapientia, quas cuicunque fecit supervacuas dedit, it makes all those rich to whom it makes riches superfluous,
What Senecca Says of Philosophy, is much more true of Religion, praestat opes sapientia, quas cuicunque fecit supervacuas dedit, it makes all those rich to whom it makes riches superfluous,
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and they are so to those who are taught by Religion to be contented with such a portion of them as God's Providence hath thought fit to allot to them 3. As to our reputation.
and they Are so to those who Are taught by Religion to be contented with such a portion of them as God's Providence hath Thought fit to allot to them 3. As to our reputation.
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There is nothing gives a man a more firm and establish'd reputation among wise and serious persons (whose judgment is onely valuable) than a prudent and substantial Piety.
There is nothing gives a man a more firm and established reputation among wise and serious Persons (whose judgement is only valuable) than a prudent and substantial Piety.
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but expresses it self in a constant and serious devotion, and is accompanied with the fruits of goodness and kindness and righteousness towards men, will not onely give a man a credit and value among the sober and the vertuous,
but Expresses it self in a constant and serious devotion, and is accompanied with the fruits of Goodness and kindness and righteousness towards men, will not only give a man a credit and valve among the Sobrium and the virtuous,
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Upon this account it is that the Apostle adviseth Christians, if they would recommend themselves to the esteem of God and men, earnestly to mind the weighty and substantial parts of Religion;
Upon this account it is that the Apostle adviseth Christians, if they would recommend themselves to the esteem of God and men, earnestly to mind the weighty and substantial parts of Religion;
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For why should any man be troubled at the contumelies of those whose judgment deserves not to be valued, who despise goodness and good men out of malice and ignorance? If these reproaches which they cast upon them were the censures of wise and sober men, a man's reputation might be concern'd in them;
For why should any man be troubled At the Contumelies of those whose judgement deserves not to be valued, who despise Goodness and good men out of malice and ignorance? If these Reproaches which they cast upon them were the censures of wise and Sobrium men, a Man's reputation might be concerned in them;
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but they are the rash words of inconsiderate and injudicious men, the extravagant speeches of those who are unexperienc'd in the things they speak against;
but they Are the rash words of inconsiderate and injudicious men, the extravagant Speeches of those who Are unexperienced in the things they speak against;
the goodness of God being so diffusive as to scatter his blessings round about the habitations of the just, and to shew mercy unto thousands of them that love him and keep his Commandments.
the Goodness of God being so diffusive as to scatter his blessings round about the habitations of the just, and to show mercy unto thousands of them that love him and keep his commandments.
because it lays the strictest obligations upon men to take care of their Families and Relations, and to make the best provision both for their comfortable subsistance here in this world and their salvation in the next.
Because it lays the Strictest obligations upon men to take care of their Families and Relations, and to make the best provision both for their comfortable subsistence Here in this world and their salvation in the next.
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And those who neglect those duties the Scripture is so far from esteeming them Christians that it accounts them worse than Heathens and Infidels, He that provideth not for his own, especially those of his own house, is worse than an Infidel, and hath deny'd the faith.
And those who neglect those duties the Scripture is so Far from esteeming them Christians that it accounts them Worse than heathens and Infidels, He that Provideth not for his own, especially those of his own house, is Worse than an Infidel, and hath denied the faith.
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Besides, it is many times seen that the posterity of holy and good men, especially of such as have evidenc'd their piety towards God by bounty and charity to men, have met with unusual kindness and respect from others,
Beside, it is many times seen that the posterity of holy and good men, especially of such as have evidenced their piety towards God by bounty and charity to men, have met with unusual kindness and respect from Others,
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And that by the righteous is here meant the good and mercifull man appears from the description of him in the next words, He is ever merciful and lendeth, and his seed is blessed.
And that by the righteous is Here meant the good and merciful man appears from the description of him in the next words, He is ever merciful and dares, and his seed is blessed.
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And this is incomparably the greatest advantage that redounds to men by being Religious, in comparison of which all temporal considerations are less than nothing and vanity.
And this is incomparably the greatest advantage that redounds to men by being Religious, in comparison of which all temporal considerations Are less than nothing and vanity.
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The worldly advantages that Religion brings to men in this present life are a sensible recommendation of Religion even to the lowest and meanest spirits:
The worldly advantages that Religion brings to men in this present life Are a sensible recommendation of Religion even to the lowest and Meanest spirits:
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But to those who are rais'd above sense and aspire after immortality, who believe the perpetual duration of their souls and the resurrection of their bodies;
But to those who Are raised above sense and aspire After immortality, who believe the perpetual duration of their Souls and the resurrection of their bodies;
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to those who are throughly convinc'd of the inconsiderableness of this short dying life and of all the concernments of it, in comparison of that eternal state which remains for us in another life;
to those who Are thoroughly convinced of the inconsiderableness of this short dying life and of all the concernments of it, in comparison of that Eternal state which remains for us in Another life;
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to these, I say, the consideration of a future happiness and of those unspeakable and everlasting rewards which shall then be given to holiness and vertue, is certainly the most powerfull motive and the most likely to prevail upon them.
to these, I say, the consideration of a future happiness and of those unspeakable and everlasting rewards which shall then be given to holiness and virtue, is Certainly the most powerful motive and the most likely to prevail upon them.
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nor can any thing that is conscious to its self of its own immortality be satisfyed and contented with any thing less than the hopes of an endless felicity.
nor can any thing that is conscious to its self of its own immortality be satisfied and contented with any thing less than the hope's of an endless felicity.
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But because all men who have entertain'd any Religion have consented to these principles, of the immortality of the soul and the recompences of another world, and have always promis'd to themselves some rewards of piety and vertue after this life;
But Because all men who have entertained any Religion have consented to these principles, of the immortality of the soul and the recompenses of Another world, and have always promised to themselves Some rewards of piety and virtue After this life;
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And this very thing, that it is the constitution and appointment of God, might be argument enough to us (if there were no other) to convince us of the necessity of obeying the Laws of God in order to our happiness, and to perswade us thereunto.
And this very thing, that it is the constitution and appointment of God, might be argument enough to us (if there were no other) to convince us of the necessity of obeying the Laws of God in order to our happiness, and to persuade us thereunto.
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If Religion brought no advantages to us in this world, yet the happiness of heaven is so great as will abundantly recompence all our pains and endeavours;
If Religion brought no advantages to us in this world, yet the happiness of heaven is so great as will abundantly recompense all our pains and endeavours;
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Had God thought fit to have impos'd the most grievous and difficult things upon us, ought we not to have submitted to them and to have undertaken them with cheerfulness upon such great and glorious encouragements? As Naaman 's servants said to him in another case, Had he bid thee doe some great thing wouldest thou not have done it? So if God had said that without poverty and actual martyrdom no man shall see the Lord, would not any man that believes heaven and hell and understands what these words signifie and what it is to escape extream and eternal misery,
Had God Thought fit to have imposed the most grievous and difficult things upon us, ought we not to have submitted to them and to have undertaken them with cheerfulness upon such great and glorious encouragements? As Naaman is Servants said to him in Another case, Had he bid thee doe Some great thing Wouldst thou not have done it? So if God had said that without poverty and actual martyrdom no man shall see the Lord, would not any man that believes heaven and hell and understands what these words signify and what it is to escape extreme and Eternal misery,
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2dly, That a Religious and Holy life doth from the very nature and reason of the thing conduce to our future happiness, by way of necessary disposition and preparation of us for it.
2dly, That a Religious and Holy life does from the very nature and reason of the thing conduce to our future happiness, by Way of necessary disposition and preparation of us for it.
We cannot be otherwise happy but by our conformity to God, without this we cannot possibly love him nor find any pleasure or happiness in communion with him.
We cannot be otherwise happy but by our conformity to God, without this we cannot possibly love him nor find any pleasure or happiness in communion with him.
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to call off our minds from these inferiour things, and to raise them to higher and more spiritual objects, that we may be disposed for the happiness of the other world,
to call off our minds from these inferior things, and to raise them to higher and more spiritual objects, that we may be disposed for the happiness of the other world,
whereas should we set our hearts onely upon these things, and be able to taste no pleasure in any thing but what is sensual and earthly, we must needs be extremely miserable when we come into the other world,
whereas should we Set our hearts only upon these things, and be able to taste no pleasure in any thing but what is sensual and earthly, we must needs be extremely miserable when we come into the other world,
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because we should meet with nothing to entertain our selves withall, no employment suitable to our disposition, no pleasure that would agree with our deprav'd appetites and vicious inclinations.
Because we should meet with nothing to entertain our selves withal, no employment suitable to our disposition, no pleasure that would agree with our depraved appetites and vicious inclinations.
Let but all things be truly considered and cast up and it will be found that there is no advantage to any man from an irreligious and vicious course of life.
Let but all things be truly considered and cast up and it will be found that there is no advantage to any man from an irreligious and vicious course of life.
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Hath lewdness and intemperance been more for his health than if he had liv'd chastly and soberly? Hath falsehood and injustice prov'd at the long run more for the advancement and security of his estate than truth and honesty would have done? Hath any vice that he hath lived in made him more true friends,
Hath Lewdness and intemperance been more for his health than if he had lived chastely and soberly? Hath falsehood and injustice proved At the long run more for the advancement and security of his estate than truth and honesty would have done? Hath any vice that he hath lived in made him more true Friends,
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and gain'd him a better reputation in the world than the practice of holiness and vertue would have done? Hath he found that peace and satisfaction of mind in an evil course,
and gained him a better reputation in the world than the practice of holiness and virtue would have done? Hath he found that peace and satisfaction of mind in an evil course,
and that quiet enjoyment of himself, and comfortable assurance of God's favour, and good hopes of his future condition, which a religious and vertuous life would have not some of his vices weaken'd his body and broken his health, have not others dissipated his estate and reduc'd him to want? What notorious vice is there that doth not blemish a man's reputation,
and that quiet enjoyment of himself, and comfortable assurance of God's favour, and good hope's of his future condition, which a religious and virtuous life would have not Some of his vices weakened his body and broken his health, have not Others dissipated his estate and reduced him to want? What notorious vice is there that does not blemish a Man's reputation,
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and make him either hated or despis'd, and that not only by the wise and the vertuous but even by the generality of men? But was ever any wicked man free from the stings of a guilty conscience and the torment of a restless and uneasie mind, from the secret dread of Divine displeasure,
and make him either hated or despised, and that not only by the wise and the virtuous but even by the generality of men? But was ever any wicked man free from the stings of a guilty conscience and the torment of a restless and uneasy mind, from the secret dread of Divine displeasure,
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For this is the natural fruit of sin and the present revenge which it takes upon sinners, besides that fearful punishment which shall be inflicted on them in another life.
For this is the natural fruit of since and the present revenge which it Takes upon Sinners, beside that fearful punishment which shall be inflicted on them in Another life.
What reason then can any man pretend against Religion, when it is so apparently for the benefit not onely of humane society but of every particular person;
What reason then can any man pretend against Religion, when it is so apparently for the benefit not only of humane society but of every particular person;
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nay usually to far greater, by a man that lives soberly and righteously and godly in the world, than by any one that leads the contrary course of life? Let no man then say, with those prophane persons whom the Prophet speaks of, It is in vain to serve the Lord,
nay usually to Far greater, by a man that lives soberly and righteously and godly in the world, than by any one that leads the contrary course of life? Let no man then say, with those profane Persons whom the Prophet speaks of, It is in vain to serve the Lord,
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The Devil was so far in the right, when he charg'd Job that he did not serve God for nought. 'Tis he himself that is the hard master and makes men serve him for nought, who rewards his drudges and slaves with nothing but shame and sorrow and misery.
The devil was so Far in the right, when he charged Job that he did not serve God for nought. It's he himself that is the hard master and makes men serve him for nought, who rewards his drudges and slaves with nothing but shame and sorrow and misery.
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and justice and charity towards men, and temperance and chastity in reference to our selves, the true interpretation of these Laws is this, God requires of men in order to their eternal happiness that they should do those things which tend to their temporal welfare, that is in plainer words, he promises to make us happy for ever upon condition that we will but do that which is best for our selves in this world.
and Justice and charity towards men, and temperance and chastity in Referente to our selves, the true Interpretation of these Laws is this, God requires of men in order to their Eternal happiness that they should do those things which tend to their temporal welfare, that is in plainer words, he promises to make us happy for ever upon condition that we will but do that which is best for our selves in this world.
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So that if the God of this world and the lusts of men did not blind their eyes, so as to render them unfit to discern their true interest, it would be impossible,
So that if the God of this world and the Lustiest of men did not blind their eyes, so as to render them unfit to discern their true Interest, it would be impossible,
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and shews the Christian to be in truth and substance what the Jewish was onely in type and shadow, v. 3. We are the Circumcision which worship God in the spirit.
and shows the Christian to be in truth and substance what the Jewish was only in type and shadow, v. 3. We Are the Circumcision which worship God in the Spirit.
And then he enumerates the several priviledges he was partaker of by virtue of his being born in the Jewish Church, v. 4, 5, 6. Though I might also have confidence in the flesh,
And then he enumerates the several privileges he was partaker of by virtue of his being born in the Jewish Church, v. 4, 5, 6. Though I might also have confidence in the Flesh,
circumcised the eighth day, of the stock of Israel, &c. And yet he tells us he was contented to forgoe all these advantages for Christ and the Christian Religion, v. 7. But what things were gain to me those I counted loss for Christ.
circumcised the eighth day, of the stock of Israel, etc. And yet he tells us he was contented to forgo all these advantages for christ and the Christian Religion, v. 7. But what things were gain to me those I counted loss for christ.
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And not onely these, but if there were any thing else that men value in this world he was willing to hazard that also upon the same account, v. 8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.
And not only these, but if there were any thing Else that men valve in this world he was willing to hazard that also upon the same account, v. 8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of christ jesus my Lord.
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In which words the Apostle declares the high esteem he had for the Christian Religion which he calls the knowledge of Christ Jesus his Lord; the excellency whereof appear'd so great to him that he valued nothing in comparison of the advantages which he had by the knowledge of it.
In which words the Apostle declares the high esteem he had for the Christian Religion which he calls the knowledge of christ jesus his Lord; the excellency whereof appeared so great to him that he valued nothing in comparison of the advantages which he had by the knowledge of it.
My design at this time from this Text is to represent the excellency of this knowledge of the Christian Religion above that of any other Religion or Institution in the world.
My Design At this time from this Text is to represent the excellency of this knowledge of the Christian Religion above that of any other Religion or Institution in the world.
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And here I shall not consider the external evidence which we have of the truth of Christianity and of the Divinity of its doctrine, in which respect it hath incomparably the advantage of any other Religion:
And Here I shall not Consider the external evidence which we have of the truth of Christianity and of the Divinity of its Doctrine, in which respect it hath incomparably the advantage of any other Religion:
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If men fancy God to be an ill-natur'd Being arm'd with infinite power, one that delights in the misery and ruine of his creatures and is ready to take all advantages against them, they may fear him but they will bate him;
If men fancy God to be an Ill-natured Being armed with infinite power, one that delights in the misery and ruin of his creatures and is ready to take all advantages against them, they may Fear him but they will bore him;
It represents him to us as a pure spirit, (which the Heathens did not generally believe) and that he is to be worship'd in such a manner as is most suitable to his spiritual nature, (which not onely the Heathens but even the Jews themselves were extremely mistaken about) God is a spirit (says our Saviour) and they that worship him, must worship him in spirit and in truth.
It represents him to us as a pure Spirit, (which the heathens did not generally believe) and that he is to be worshipped in such a manner as is most suitable to his spiritual nature, (which not only the heathens but even the jews themselves were extremely mistaken about) God is a Spirit (Says our Saviour) and they that worship him, must worship him in Spirit and in truth.
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It is true indeed God himself did command sacrifices to the Jews, and all those external and troublesome observances of which their Religion did consist:
It is true indeed God himself did command Sacrifices to the jews, and all those external and troublesome observances of which their Religion did consist:
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But then it is to be consider'd, that he did not institute this way of Worship because it was most suitable to his own nature, but because of the carnality of their hearts and the proneness of that people to Idolatry.
But then it is to be considered, that he did not institute this Way of Worship Because it was most suitable to his own nature, but Because of the carnality of their hearts and the proneness of that people to Idolatry.
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And this the Scripture gives us several intimations of, Thou desirest not sacrifice, thou delightest not in burnt-offerings, saith David: And elsewhere more expresly to this purpose;
And this the Scripture gives us several intimations of, Thou Desirest not sacrifice, thou delightest not in Burnt offerings, Says David: And elsewhere more expressly to this purpose;
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I spake not unto your Fathers (says God by the prophet Jeremiah ) nor commanded them, in the day that I brought them forth out of the Land of Egypt, concerning burntofferings and sacrifices;
I spoke not unto your Father's (Says God by the Prophet Jeremiah) nor commanded them, in the day that I brought them forth out of the Land of Egypt, Concerning Burnt offerings and Sacrifices;
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No Religion that ever was in the world does so fully represent the goodness of God and his tender love to mankind, which is the best and most powerfull argument to the love of God.
No Religion that ever was in the world does so Fully represent the Goodness of God and his tender love to mankind, which is the best and most powerful argument to the love of God.
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But there are no where so plain and full declarations of his mercy and love to the sons of men as are made in the Gospel. In the Old Testament God is usually styl'd the Lord of Hosts, the great and the terrible God:
But there Are no where so plain and full declarations of his mercy and love to the Sons of men as Are made in the Gospel. In the Old Testament God is usually styled the Lord of Hosts, the great and the terrible God:
nay he is said to be love it self and to dwell in love. And this difference between the style of the Old and New Testament is so remarkable, that one of the greatest Sects in the Primitive Church (I mean that of the Gnosticks ) did upon this very ground found their heresie of two Gods;
nay he is said to be love it self and to dwell in love. And this difference between the style of the Old and New Testament is so remarkable, that one of the greatest Sects in the Primitive Church (I mean that of the Gnostics) did upon this very ground found their heresy of two God's;
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the one evil and fierce and cruel, whom they call'd the God of the Old Testament; the other good and kind and mercifull, whom they call'd the God of the New. So great a difference is there between the representations which are made of God in the Books of the Jewish and the Christian Religion,
the one evil and fierce and cruel, whom they called the God of the Old Testament; the other good and kind and merciful, whom they called the God of the New. So great a difference is there between the representations which Are made of God in the Books of the Jewish and the Christian Religion,
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It commands universal love and kindness and good will among men, a readiness to forgive our greatest enemies, to doe good to them that hate us, to bless them that curse us, and to pray for them that despitefully use us and persecute us.
It commands universal love and kindness and good will among men, a readiness to forgive our greatest enemies, to do good to them that hate us, to bless them that curse us, and to pray for them that despitefully use us and persecute us.
And does inculcate these precepts more vehemently, and forbid malice and hatred and revenge and contention more strictly and peremptorily than any Religion ever did before:
And does inculcate these Precepts more vehemently, and forbid malice and hatred and revenge and contention more strictly and peremptorily than any Religion ever did before:
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All the precepts of it are reasonable and wise, requiring such duties of us as are suitable to the light of nature and do approve themselves to the best reason of mankind, such as have their foundation in the nature of God,
All the Precepts of it Are reasonable and wise, requiring such duties of us as Are suitable to the Light of nature and do approve themselves to the best reason of mankind, such as have their Foundation in the nature of God,
and are an imitation of the Divine excellencies, such as tend to the persection of humane nature and to raise the minds of men to the highest pitch of goodness and vertue.
and Are an imitation of the Divine excellencies, such as tend to the persecution of humane nature and to raise the minds of men to the highest pitch of Goodness and virtue.
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They forbid us nothing but what is base and unworthy, to serve our humours and passions, to reproach our understandings and to make our selves fools and beasts;
They forbid us nothing but what is base and unworthy, to serve our humours and passion, to reproach our understandings and to make our selves Fools and beasts;
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And that this is the tenour of the Laws of the Gospel will appear to any one from our Saviour's Sermons and Discourses: particularly that upon the Mount;
And that this is the tenor of the Laws of the Gospel will appear to any one from our Saviour's Sermons and Discourses: particularly that upon the Mount;
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The same Apostle makes this the main and fundamental condition of the Covenant of the Gospel on our part, , Let every one that names the name of Christ depart from iniquity.
The same Apostle makes this the main and fundamental condition of the Covenant of the Gospel on our part,, Let every one that names the name of christ depart from iniquity.
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St. James describes the Christian doctrine (which he calls the wisdom that is from above ) by these characters, It is first pure, then peaceable, gentle and easie to be entreated, full of mercy and good fruits, without partiality, and without hypocrisie.
Saint James describes the Christian Doctrine (which he calls the Wisdom that is from above) by these characters, It is First pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.
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whereby (saith he) are given unto us exceeding great and precious promises, that by these you might be partakers of a divine nature having escap'd the corruption that is in the world through lust;
whereby (Says he) Are given unto us exceeding great and precious promises, that by these you might be partakers of a divine nature having escaped the corruption that is in the world through lust;
and upon this consideration he exhorts them to give all diligence to add to their faith the several vertues of a good life, without which he tells them they are barren and unfruitfull in the knowledge of our Lord Jesus Christ.
and upon this consideration he exhorts them to give all diligence to add to their faith the several Virtues of a good life, without which he tells them they Are barren and unfruitful in the knowledge of our Lord jesus christ.
I will conclude with that full and comprehensive paslage of St. Paul to the Philippians, Whatsoever things are true, whatsoever things are honest, (NONLATINALPHABET, whatsoever things are of venerable esteem) whatsoever things are just, whatsoever things are pure (or chast) whatsoever things are lovely, whatsoever things are of good report,
I will conclude with that full and comprehensive paslage of Saint Paul to the Philippians, Whatsoever things Are true, whatsoever things Are honest, (, whatsoever things Are of venerable esteem) whatsoever things Are just, whatsoever things Are pure (or chaste) whatsoever things Are lovely, whatsoever things Are of good report,
All the duties of Christian Religion which respect God are no other but what natural light prompts men to, excepting the two Sacraments (which are of great use and significancy in the Christian Religion) and praying to God in the name and by the mediation of Jesus Christ.
All the duties of Christian Religion which respect God Are no other but what natural Light prompts men to, excepting the two Sacraments (which Are of great use and significancy in the Christian Religion) and praying to God in the name and by the mediation of jesus christ.
And that we should testifie our dependence upon him, and our confidence of his goodness, by constant prayers and supplications to him for mercy and help for our selves and others;
And that we should testify our dependence upon him, and our confidence of his Goodness, by constant Prayers and supplications to him for mercy and help for our selves and Others;
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And that we should acknowledge our obligations to him for the many favours and benefits which every day and every minute we receive from him, by continual praises and thanksgivings:
And that we should acknowledge our obligations to him for the many favours and benefits which every day and every minute we receive from him, by continual praises and thanksgivings:
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This is the sum of the first part of natural Religion, and these are the general heads of those duties which every man's reason tells him he owes to God:
This is the sum of the First part of natural Religion, and these Are the general Heads of those duties which every Man's reason tells him he owes to God:
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as might be evidenc'd from particular Texts in the New Testament. So that there is nothing in this part of Christianity but what agrees very well with the reason of mankind.
as might be evidenced from particular Texts in the New Testament. So that there is nothing in this part of Christianity but what agrees very well with the reason of mankind.
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Christian Religion commands whatsoever things are pure and chast, all manner of sobriety and temperance and moderation in reference to our appetites and passion;
Christian Religion commands whatsoever things Are pure and chaste, all manner of sobriety and temperance and moderation in Referente to our appetites and passion;
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Hither belong all those Texts which require of us that we should not walk after the flesh but after the spirit, that we should cleanse our selves from all filthiness of flesh and spirit, that we should be holy in all manner of conversation.
Hither belong all those Texts which require of us that we should not walk After the Flesh but After the Spirit, that we should cleanse our selves from all filthiness of Flesh and Spirit, that we should be holy in all manner of Conversation.
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and ambition, answerably to the three sorts of tempting objects that are in the world, pleasures, riches and honours, All that is in the world, the lust of the flesh, the lust of the eyes,
and ambition, answerably to the three sorts of tempting objects that Are in the world, pleasures, riches and honours, All that is in the world, the lust of the Flesh, the lust of the eyes,
Now all these precepts do not onely tend to beget in us such vertues and dispositions as are reasonable and suitable to our nature and every way for our temporal convenience and advantage,
Now all these Precepts do not only tend to beget in us such Virtues and dispositions as Are reasonable and suitable to our nature and every Way for our temporal convenience and advantage,
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The Laws of Christianity do likewise secure both the private interests of men and the publick peace, by confirming and enforcing all the dictates of nature concerning Justice and Equity,
The Laws of Christianity do likewise secure both the private interests of men and the public peace, by confirming and enforcing all the dictates of nature Concerning justice and Equity,
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And by forbiding whatever is contrary to these, violence and oppression defrauding and overreaching one another, perfidiousness and treachery, breach of trusts, oaths or promises, undutifulness to superiours, sedition and rebellion against Magistracy and Authority:
And by forbidding whatever is contrary to these, violence and oppression defrauding and overreaching one Another, perfidiousness and treachery, breach of trusts, Oaths or promises, undutifulness to superiors, sedition and rebellion against Magistracy and authority:
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And now what could any Religion do more towards the reforming of the dispositions and manners of men? What Laws can be devis'd more proper and effectual to advance the nature of man to its highest perfection, to procure the tranquillity of mens minds and the peace and happiness of the world,
And now what could any Religion do more towards the reforming of the dispositions and manners of men? What Laws can be devised more proper and effectual to advance the nature of man to its highest perfection, to procure the tranquillity of men's minds and the peace and happiness of the world,
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than these precepts of Christianity are? Several of which (as those of loving our enemies, of not revenging injuries, of rendering good for evil, &c.) though they have been esteem'd reasonable by some of the wifest among the Heathen,
than these Precepts of Christianity Are? Several of which (as those of loving our enemies, of not revenging injuries, of rendering good for evil, etc.) though they have been esteemed reasonable by Some of the wifest among the Heathen,
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yet by reason of the degeneracy of the world, and of the obscurity and uncertainty of humane reason, they never obtain'd to have the estimation and force of natural Laws.
yet by reason of the degeneracy of the world, and of the obscurity and uncertainty of humane reason, they never obtained to have the estimation and force of natural Laws.
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So that we owe to Christianity the discovery of the most certain and perfect Rule of life that ever the world was acquainted withall. III. Christian Religion propounds the most powerfull arguments to perswade men to the obedience of these Laws.
So that we owe to Christianity the discovery of the most certain and perfect Rule of life that ever the world was acquainted withal. III. Christian Religion propounds the most powerful Arguments to persuade men to the Obedience of these Laws.
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The Gospel offers such considerations to us, as are fit to work very forceably upon two of the most swaying and governing passions in the mind of man, our hopes and our fears.
The Gospel offers such considerations to us, as Are fit to work very Forcibly upon two of the most swaying and governing passion in the mind of man, our hope's and our fears.
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To them who by patient continuance in well-doing seek for glory and honour and immortality, it promiseth eternal life: But unto them that obey not the truth,
To them who by patient Continuance in welldoing seek for glory and honour and immortality, it promises Eternal life: But unto them that obey not the truth,
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And this is that which makes the doctrine of the Gospel so powerfull an instrument for the reforming of the world, that it proposes to men such glorious rewards and such terrible punishments as no Religion ever did;
And this is that which makes the Doctrine of the Gospel so powerful an Instrument for the reforming of the world, that it proposes to men such glorious rewards and such terrible punishments as no Religion ever did;
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and for this reason he calls it the power of God unto salvation, because therein the wrath of God is reveal'd from Heaven against all ungodliness and unrighteousness of men.
and for this reason he calls it the power of God unto salvation, Because therein the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men.
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because they were in a great measure ignorant of the rewards of another life, and had generally but very uncertain and obscure apprehensions of those things which urge men most powerfully to forsake their sins,
Because they were in a great measure ignorant of the rewards of Another life, and had generally but very uncertain and Obscure apprehensions of those things which urge men most powerfully to forsake their Sins,
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because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.
Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.
The Resurrection of Jesus Christ from the dead hath given the world that full assurance of another life after this and of a future Judgment which it never had before,
The Resurrection of jesus christ from the dead hath given the world that full assurance of Another life After this and of a future Judgement which it never had before,
And the firm belief of a future Judgment, which shall render to every man according to his deeds, if it be well consider'd, is to a reasonable nature the most forcible motive of all other to a good life;
And the firm belief of a future Judgement, which shall render to every man according to his Deeds, if it be well considered, is to a reasonable nature the most forcible motive of all other to a good life;
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For what can restrain men from sin if the terrours of the Lord and the evident danger of eternal destruction will not? What encouragement can be given to goodness beyond the hopes of Heaven and the assurance of an endless felicity?
For what can restrain men from since if the terrors of the Lord and the evident danger of Eternal destruction will not? What encouragement can be given to Goodness beyond the hope's of Heaven and the assurance of an endless felicity?
IV. The Christian Religion furnisheth us with the best motives and considerations to patience and contentedness under the evils and afflictions of this life.
IV. The Christian Religion furnisheth us with the best motives and considerations to patience and contentedness under the evils and afflictions of this life.
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And to this end the wisest among the Heathens rack'd their wits and cast about every way, they advanc'd all sorts of principles and manag'd every little argument and consideration to the utmost advantage.
And to this end the Wisest among the heathens racked their wits and cast about every Way, they advanced all sorts of principles and managed every little argument and consideration to the utmost advantage.
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And yet after all these attempts they have not been able to give any considerable comfort and ease to the mind of man under any of the great evils and pressures of this life.
And yet After all these attempts they have not been able to give any considerable Comfort and ease to the mind of man under any of the great evils and pressures of this life.
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All the wise sayings and advices which Philosophers could muster up to this purpose have prov'd ineffectual to the common people and the generality of mankind,
All the wise sayings and advices which Philosophers could muster up to this purpose have proved ineffectual to the Common people and the generality of mankind,
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and have help'd onely to support some few stout and ostbinate minds, which without the assistance of Philosophy would have held up pretty well of themselves.
and have helped only to support Some few stout and ostbinate minds, which without the assistance of Philosophy would have held up pretty well of themselves.
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and pertinaciously maintaining that afflictions are no real evils but onely in opinion and imagination, and therefore a wise man ought not to be troubl'd at them.
and pertinaciously maintaining that afflictions Are no real evils but only in opinion and imagination, and Therefore a wise man ought not to be troubled At them.
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And yet thus Possidonius (as Tully tells us) distinguish'd, he could not deny pain to be very troublesome but for all that he was resolv'd, never to acknowledge it to be an evil.
And yet thus Posidonius (as Tully tells us) distinguished, he could not deny pain to be very troublesome but for all that he was resolved, never to acknowledge it to be an evil.
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But sure it is a very slender comfort that relies upon this nice distinction between things being troublesome and being evils, when all the evil of affliction lies in the trouble it creates to us.
But sure it is a very slender Comfort that relies upon this Nicaenae distinction between things being troublesome and being evils, when all the evil of affliction lies in the trouble it creates to us.
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But when the best that can be is made of this argument, it is good for nothing but to be thrown away as a stupid Paradox and against the common sense of mankind.
But when the best that can be is made of this argument, it is good for nothing but to be thrown away as a stupid Paradox and against the Common sense of mankind.
Others have endeavoured to delude their trouble by a graver way of reasoning, that these things are fatal and necessary and therefore no body ought to be troubled at them, it being in vain to be troubled at that which we cannot help.
Others have endeavoured to delude their trouble by a graver Way of reasoning, that these things Are fatal and necessary and Therefore no body ought to be troubled At them, it being in vain to be troubled At that which we cannot help.
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And yet perhaps it might as reasonably be said on the other side that this very consideration, that a thing cannot be help'd, is one of the justest causes of trouble to a wise man.
And yet perhaps it might as reasonably be said on the other side that this very consideration, that a thing cannot be helped, is one of the Justest Causes of trouble to a wise man.
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It was a smart reply that Augustus made to one that ministred this comfort to him of the fatality of things, Hoc ipsum est (says he) quod me male habet, this was so far from giving any ease to his mind that this was the very thing that troubled him.
It was a smart reply that Augustus made to one that ministered this Comfort to him of the fatality of things, Hoc ipsum est (Says he) quod me male habet, this was so Far from giving any ease to his mind that this was the very thing that troubled him.
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Others have try'd to divert and entertain the troubles of other men by pretty and plausible sayings, such as this, That if evils are long they are but light,
Others have tried to divert and entertain the Troubles of other men by pretty and plausible sayings, such as this, That if evils Are long they Are but Light,
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Now am apt to imagine that it is but a very small comfort that a plain and ordinary man, lying under a sharp fit of the Stone for a week together, receives from this fine Sentence.
Now am apt to imagine that it is but a very small Comfort that a plain and ordinary man, lying under a sharp fit of the Stone for a Week together, receives from this fine Sentence.
For what pleasure soever men that are at ease and leisure may take in being the Authours of witty sayings, I doubt it is but poor consolation that a man under great and stinging afflictions finds from them.
For what pleasure soever men that Are At ease and leisure may take in being the Authors of witty sayings, I doubt it is but poor consolation that a man under great and stinging afflictions finds from them.
But to toss and fling and to be restless is good for nothing but to fret and enrage our pain, to gall our sores and to make the burthen that is upon us sit more uneasie.
But to toss and fling and to be restless is good for nothing but to fret and enrage our pain, to Gall our sores and to make the burden that is upon us fit more uneasy.
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But this is properly no consideration of comfort, but an art of managing our selves under afflictions so as not to make them more grievous than indeed the are.
But this is properly no consideration of Comfort, but an art of managing our selves under afflictions so as not to make them more grievous than indeed the Are.
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Our Religion sets before us not the example of a stupid Stoick, who had by obstinate principles harden'd himself against all sense of pain beyond the common measures of humanity,
Our Religion sets before us not the Exampl of a stupid Stoic, who had by obstinate principles hardened himself against all sense of pain beyond the Common measures of humanity,
but an example that lies level to all mankind, of a man like our selves, that had a tender sense of the least suffering and yet patiently endur'd the greatest;
but an Exampl that lies level to all mankind, of a man like our selves, that had a tender sense of the least suffering and yet patiently endured the greatest;
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Much more should the consideration of this pattern arm us with patience against the common and ordinary calamities of this life, especially if we consider his example with this advantage that though his sufferings were wholly undeserv'd,
Much more should the consideration of this pattern arm us with patience against the Common and ordinary calamities of this life, especially if we Consider his Exampl with this advantage that though his sufferings were wholly undeserved,
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And who would not be content to suffer upon terms of such advantage? to pass through many tribulations into the Kingdom of God, and to endure a short ffliction for an endless happiness? The assurance of a future blessedness is a cordial that will revive our spirits more in the day of adversity,
And who would not be content to suffer upon terms of such advantage? to pass through many tribulations into the Kingdom of God, and to endure a short ffliction for an endless happiness? The assurance of a future blessedness is a cordial that will revive our spirits more in the day of adversity,
In the strength and vertue of this great example, and in contemplation of this glorious reward, with what resolution and chearfulness, with what courage and patience did vast numbers of all sorts of people in the first Ages of Christianity, not only men but women, not only those of greater spirit and more generous education but those of the poorest and lowest condition, not onely the learned and the wise but the ignorant and illiterate, encounter all the rage and malice of the world and embrace torments and death? Had the precepts and counsels of Philosophy ever any such effect upon the minds of men? I will conclude this with a passage in the life of Lipsius, who was a great studier and admirer of the Stoical Philosophy.
In the strength and virtue of this great Exampl, and in contemplation of this glorious reward, with what resolution and cheerfulness, with what courage and patience did vast numbers of all sorts of people in the First Ages of Christianity, not only men but women, not only those of greater Spirit and more generous education but those of the Poorest and lowest condition, not only the learned and the wise but the ignorant and illiterate, encounter all the rage and malice of the world and embrace torments and death? Had the Precepts and Counsels of Philosophy ever any such Effect upon the minds of men? I will conclude this with a passage in the life of Lipsius, who was a great studier and admirer of the Stoical Philosophy.
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When he lay upon his deathbed, and one of his friends who came to visit him told him that he needed not use arguments to perswade him to patience under his pains, the Philosophy which he had studied so much would furnish him with motives enough to that purpose, he answers him with this ejaculation, Domine Jesu, da mihi patientiam Christianam, Lord Jesus, give me Christian patience.
When he lay upon his deathbed, and one of his Friends who Come to visit him told him that he needed not use Arguments to persuade him to patience under his pains, the Philosophy which he had studied so much would furnish him with motives enough to that purpose, he answers him with this ejaculation, Domine Jesu, da mihi patientiam Christianam, Lord jesus, give me Christian patience.
And now I have as briefly and plainly as I could endeavour'd to represent to you the excellency of the Christian Religion, both in respect of the clear discoveries which it makes to us of the nature of God which is the great foundation of all Religion,
And now I have as briefly and plainly as I could endeavoured to represent to you the excellency of the Christian Religion, both in respect of the clear discoveries which it makes to us of the nature of God which is the great Foundation of all Religion,
and what the Laws and precepts of it would make men if they would truly observe them and live according to them, substantially Religious towards God, chast and temperate, patient and contented in reference to themselves and the dispensations of God's providence towards them, just and honest, kind and peaceable and good natur'd towards all men.
and what the Laws and Precepts of it would make men if they would truly observe them and live according to them, substantially Religious towards God, chaste and temperate, patient and contented in Referente to themselves and the dispensations of God's providence towards them, just and honest, kind and peaceable and good natured towards all men.
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In a word, the Gospel describes God to us in all respects such a one as we would wish him to be, gives us such Laws as every man that understands himself would chuse to live by, propounds such arguments to perswade to the obedience of these Laws as no man that wisely loves himself and hath any tenderness for his own interest and happiness either in this world or the other, can refuse to be mov'd withall.
In a word, the Gospel describes God to us in all respects such a one as we would wish him to be, gives us such Laws as every man that understands himself would choose to live by, propounds such Arguments to persuade to the Obedience of these Laws as no man that wisely loves himself and hath any tenderness for his own Interest and happiness either in this world or the other, can refuse to be moved withal.
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And now methinks I may with some confidence challenge any Religion in the world to shew such a compleat body and collection of holy and reasonable Laws establish'd upon such promises and threatnings as the Gospel contains.
And now methinks I may with Some confidence challenge any Religion in the world to show such a complete body and collection of holy and reasonable Laws established upon such promises and threatenings as the Gospel contains.
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And if any man can produce a Religion that can reasonably pretend to an equal or a greater confirmation than the Gospel hath, a Religion the precepts and promises and threatnings whereof are calculated to make men wiser and better, more temperate and more chast, more meek and more patient, more kind and more just,
And if any man can produce a Religion that can reasonably pretend to an equal or a greater confirmation than the Gospel hath, a Religion the Precepts and promises and threatenings whereof Are calculated to make men Wiser and better, more temperate and more chaste, more meek and more patient, more kind and more just,
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that commands us every thing in reason necessary to be done, and abridgeth us of no lawfull pleasure without offering us abundant recompence for our present self-denyal;
that commands us every thing in reason necessary to be done, and Abridges us of no lawful pleasure without offering us abundant recompense for our present self-denial;
a Book the rules whereof, if they were practic'd, would make men more pious and devout, more holy and sober, more just and fair in their dealings, better friends and better neighbours, better magistrates and better subjects and better in all relations,
a Book the rules whereof, if they were practiced, would make men more pious and devout, more holy and Sobrium, more just and fair in their dealings, better Friends and better neighbours, better Magistrates and better subject's and better in all relations,
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who will believe that we do so, that shall look upon the actions and consider the lives of the greatest part of Christians? How grosly and openly do many of us contradict the plain precepts of the Gospel, by our ungodliness and worldly lusts by living intemperately or unjustly;
who will believe that we do so, that shall look upon the actions and Consider the lives of the greatest part of Christians? How grossly and openly do many of us contradict the plain Precepts of the Gospel, by our ungodliness and worldly Lustiest by living intemperately or unjustly;
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as if we were in no expectation of the blessed hope and the glorious appearance of the great God and our Saviour Jesus Christ, whom God hath appointed to judge the world in righteousness;
as if we were in no expectation of the blessed hope and the glorious appearance of the great God and our Saviour jesus christ, whom God hath appointed to judge the world in righteousness;
and who will bestow mighty rewards upon those who faithfully serve him, but will come in flaming sire to take vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ.
and who will bestow mighty rewards upon those who faithfully serve him, but will come in flaming sire to take vengeance on them that know not God and that obey not the Gospel of our Lord jesus christ.
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For though we know these things never so well, yet we are not happy unless we do them: Nay, we are but the more miserable for knowing them if we do them not;
For though we know these things never so well, yet we Are not happy unless we do them: Nay, we Are but the more miserable for knowing them if we do them not;
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Therefore it concerns every one of us to consider seriously what we believe; and whether our belief of the Christian Religion have its due effect upon our lives.
Therefore it concerns every one of us to Consider seriously what we believe; and whither our belief of the Christian Religion have its due Effect upon our lives.
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and the Articles of our Faith will be so many Articles of Accusation, and the great weight of our charge will be this that we did not obey that Gospel which we profess'd to believe, that we made confession of the Christian Faith but liv'd like Heathens.
and the Articles of our Faith will be so many Articles of Accusation, and the great weight of our charge will be this that we did not obey that Gospel which we professed to believe, that we made Confessi of the Christian Faith but lived like heathens.
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Dost thou believe that the wrath of God is reveal'd from Heaven against all ungodliness and unrighteousness of men, and dost thou still allow thy self in ungodliness and worldly lusts? Art thou convinc'd that without holiness no man shall see the Lord, and dost thou still persist in a wicked course? Art thou fully perswaded that no whoremonger, nor adulterer,
Dost thou believe that the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, and dost thou still allow thy self in ungodliness and worldly Lustiest? Art thou convinced that without holiness no man shall see the Lord, and dost thou still persist in a wicked course? Art thou Fully persuaded that no whoremonger, nor adulterer,
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nor covetous, nor unrighteous person shall have any inheritance in the Kingdom of God and Christ, and dost thou for all that continue to practise these vices? What canst thou say (man) why it should not be to thee according to thy faith? If it so fall out that thou art miserable and undone for ever, thou hast no reason to be surpriz'd as if some unexpected thing had happen'd to thee.
nor covetous, nor unrighteous person shall have any inheritance in the Kingdom of God and christ, and dost thou for all that continue to practise these vices? What Canst thou say (man) why it should not be to thee according to thy faith? If it so fallen out that thou art miserable and undone for ever, thou hast no reason to be surprised as if Some unexpected thing had happened to thee.
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For how couldst thou expect that God should accept of thy good belief when thou didst so notoriously contradict it by a bad life? How couldst thou look for other but that God should condemn thee for the doing of those things for which thine own Conscience did condemn thee all the while thou wast doing of them;
For how Couldst thou expect that God should accept of thy good belief when thou didst so notoriously contradict it by a bad life? How Couldst thou look for other but that God should condemn thee for the doing of those things for which thine own Conscience did condemn thee all the while thou wast doing of them;
When we come into the other world there is no consideration that will sting our consciences more cruelly than this, that we did wickedly when we knew to have done better,
When we come into the other world there is no consideration that will sting our Consciences more cruelly than this, that we did wickedly when we knew to have done better,
ONE of the great prejudices which men have entertain'd against the Christian Religion is this, that it lays upon men heavy burdens and grievous to be born, that the Laws of it are very strict and severe, difficult to be kept and yet dangerous to be broken;
ONE of the great prejudices which men have entertained against the Christian Religion is this, that it lays upon men heavy burdens and grievous to be born, that the Laws of it Are very strict and severe, difficult to be kept and yet dangerous to be broken;
That it requires us to govern and keep under our passions, and to contradict many times our strongest inclinations and desires, to cut off our right hand and to pluck out our right eye, to love cur enemies, to bless them that curse us, to do good to them that hate us and to pray for them that despitefully use us and persecute us;
That it requires us to govern and keep under our passion, and to contradict many times our Strongest inclinations and Desires, to Cut off our right hand and to pluck out our right eye, to love cur enemies, to bless them that curse us, to do good to them that hate us and to pray for them that despitefully use us and persecute us;
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For the removal of this prejudice I have chosen these words of the Apostle, which expresly tells us the contrary, that the commandments of God are not grievous.
For the removal of this prejudice I have chosen these words of the Apostle, which expressly tells us the contrary, that the Commandments of God Are not grievous.
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And though this be a great truth if it be impartially consider'd, yet it is also a great paradox to men of corrupt minds and vicious practices, who are prejudic'd against Religion and the holy Laws of God by their interest and their lusts.
And though this be a great truth if it be impartially considered, yet it is also a great paradox to men of corrupt minds and vicious practices, who Are prejudiced against Religion and the holy Laws of God by their Interest and their Lustiest.
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This seems a strange proposition to those who look upon Religion at a distance and never try'd the experiment of a holy life, who measure the Laws of God not by the intrinsecal goodness and equity of them,
This seems a strange proposition to those who look upon Religion At a distance and never tried the experiment of a holy life, who measure the Laws of God not by the intrinsical Goodness and equity of them,
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Upon this account it will be requisite to take some pains to satisfie the reason of men concerning this truth and if it be possible to make it so evident that those who are unwilling to own it may yet be asham'd to deny it.
Upon this account it will be requisite to take Some pains to satisfy the reason of men Concerning this truth and if it be possible to make it so evident that those who Are unwilling to own it may yet be ashamed to deny it.
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And methinks I have this peculiar advantage in the argument I have now undertaken that every reasonable man cannot chuse but wish me success in this attempt,
And methinks I have this peculiar advantage in the argument I have now undertaken that every reasonable man cannot choose but wish me success in this attempt,
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And if I can make it out, this pretence against Religion will not onely be baffled but we shall gain a new and forcible argument to perswade men over to it.
And if I can make it out, this pretence against Religion will not only be baffled but we shall gain a new and forcible argument to persuade men over to it.
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For easiness and difficulty are relative terms and refer to some power, and a thing may be difficult to a weak man which yet may be easie to the same person when assisted with a greater strength.
For easiness and difficulty Are relative terms and refer to Some power, and a thing may be difficult to a weak man which yet may be easy to the same person when assisted with a greater strength.
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Now if I can make these three things evident: 1. That the Laws of God are reasonable, that is, suitable to our nature and advantageous to our interest. 2. That we are not destitute of sufficient power and ability for the performance of them.
Now if I can make these three things evident: 1. That the Laws of God Are reasonable, that is, suitable to our nature and advantageous to our Interest. 2. That we Are not destitute of sufficient power and ability for the performance of them.
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'Tis true God hath a soveraign right over us as we are his creatures, and by virtue of this right he might without injustice have impos'd difficult tasks upon us and have requir'd hard things at our hands.
It's true God hath a sovereign right over us as we Are his creatures, and by virtue of this right he might without injustice have imposed difficult tasks upon us and have required hard things At our hands.
But in making Laws for us he hath not made use of this right. He hath commanded us nothing in the Gospel that is either unsuitable to our reason, or prejudicial to our interest;
But in making Laws for us he hath not made use of this right. He hath commanded us nothing in the Gospel that is either unsuitable to our reason, or prejudicial to our Interest;
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but to do justly, and to love mercy, and to walk humbly with thy God? This is the sum of the natural Law, that we should behave our selves reverently and obediently towards the Divine Majesty,
but to do justly, and to love mercy, and to walk humbly with thy God? This is the sum of the natural Law, that we should behave our selves reverently and obediently towards the Divine Majesty,
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and that in order to the sitting of us for the better discharge of these duties, we should govern our selves in the use of sensual delights with temperance and moderation.
and that in order to the sitting of us for the better discharge of these duties, we should govern our selves in the use of sensual delights with temperance and moderation.
As to the several parts of God's worship and service, prayer and thanksgiving, hearing and reading the word of God, and receiving of the Sacrament; these are all no less for our own comfort and advantage than for the honour of God and Religion.
As to the several parts of God's worship and service, prayer and thanksgiving, hearing and reading the word of God, and receiving of the Sacrament; these Are all no less for our own Comfort and advantage than for the honour of God and Religion.
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as the several branches of justice and charity, comprehended in those general rules, of loving our neighbour as our selves, and of doing to others as we would have them to do to us:
as the several branches of Justice and charity, comprehended in those general rules, of loving our neighbour as our selves, and of doing to Others as we would have them to do to us:
There is nothing in all these Laws but what is most reasonable and fit to be done by us, nothing but what if we were to consult our own interest and happiness,
There is nothing in all these Laws but what is most reasonable and fit to be done by us, nothing but what if we were to consult our own Interest and happiness,
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Some vertues plainly tend to the preservation of our health, others to the improvement and security of our estates, all to the peace and quiet of our minds;
some Virtues plainly tend to the preservation of our health, Others to the improvement and security of our estates, all to the peace and quiet of our minds;
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And as for those precepts of Christianity which seem to be most harsh and difficult at first appearance, (as repentance and restitution, mortification of our lusts and passions, humility, patience and contentedness with our condition,
And as for those Precepts of Christianity which seem to be most harsh and difficult At First appearance, (as Repentance and restitution, mortification of our Lustiest and passion, humility, patience and contentedness with our condition,
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forgiving and loving our enemies, and self-denial for the cause of God and Religion) if we look well into them and consider throughly the nature and tendency of them,
forgiving and loving our enemies, and self-denial for the cause of God and Religion) if we look well into them and Consider thoroughly the nature and tendency of them,
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And in case our offence against God hath been complicated with injury to men, it is but reasonable we should make restitution as far as we are able, according to the nature of the injury.
And in case our offence against God hath been complicated with injury to men, it is but reasonable we should make restitution as Far as we Are able, according to the nature of the injury.
If we govern our selves in the use of sensual delights by the Laws of God and reason, we shall find our selves more at ease than if we should let loose the reins to our appetites and lusts.
If we govern our selves in the use of sensual delights by the Laws of God and reason, we shall find our selves more At ease than if we should let lose the reins to our appetites and Lustiest.
What more reasonable than patience and contentedness, and that we should in all things resign up our selves to the will of God, who loves us as well as we do our selves,
What more reasonable than patience and contentedness, and that we should in all things resign up our selves to the will of God, who loves us as well as we do our selves,
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As for that peculiar Law of Christianity which forbids revenge, and commands us to forgive injuries and to love our enemies, no man can think it grievous who considers the pleasure and sweetness of love and the glorious victory of overcoming evil with good,
As for that peculiar Law of Christianity which forbids revenge, and commands us to forgive injuries and to love our enemies, no man can think it grievous who considers the pleasure and sweetness of love and the glorious victory of overcoming evil with good,
Besides that the interest of Religion is of so great concernment to the happiness of mankind, that every man is bound for that reason to assert the truth of it with the hazard of any thing that is most valuable to him in this world.
Beside that the Interest of Religion is of so great concernment to the happiness of mankind, that every man is bound for that reason to assert the truth of it with the hazard of any thing that is most valuable to him in this world.
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And this seems to be the particular reason why the Apostle says here in the Text that his commandments are not grievous, because he offers us an assistance proportionable to the difficulty of his commands,
And this seems to be the particular reason why the Apostle Says Here in the Text that his Commandments Are not grievous, Because he offers us an assistance proportionable to the difficulty of his commands,
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Therefore the commandments of God are not grievous, because every Child of God, that is, every Christian is endued with a power whereby he is enabled to resist and conquer the temptations of the world.
Therefore the Commandments of God Are not grievous, Because every Child of God, that is, every Christian is endued with a power whereby he is enabled to resist and conquer the temptations of the world.
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Are there legions of Devils who are continually designing and working our ruine? there are also myriads of good Angels who are more chearfull and officious to do us good.
are there legions of Devils who Are continually designing and working our ruin? there Are also myriads of good Angels who Are more cheerful and officious to do us good.
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and yield themselves tractable to good motions, will find the good spirit of God more ready and active to encourage them than the Devil can be to pull them back;
and yield themselves tractable to good motions, will find the good Spirit of God more ready and active to encourage them than the devil can be to pull them back;
For if we beg God's grace but neglect to make use of it, if we implore his assistance for the mortifying of our lusts but will not contribute our own endeavours, God will withdraw his grace and take away his holy Spirit from us.
For if we beg God's grace but neglect to make use of it, if we implore his assistance for the mortifying of our Lustiest but will not contribute our own endeavours, God will withdraw his grace and take away his holy Spirit from us.
if we love any lust, and will with Sampson lay our head in Dalilah 's lap, we shall be insensibly robb'd of our strength and become like other men. III. We have the greatest encouragement to the observance of God's commands. Two things make any course of life easie;
if we love any lust, and will with Sampson lay our head in Delilah is lap, we shall be insensibly robbed of our strength and become like other men. III. We have the greatest encouragement to the observance of God's commands. Two things make any course of life easy;
I know that some vices pretend to bring great pleasure along with them, and that the delights of a sensual and voluptuous life make a glorious show and are attended with much pomp and noise,
I know that Some vices pretend to bring great pleasure along with them, and that the delights of a sensual and voluptuous life make a glorious show and Are attended with much pomp and noise,
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or, as Solomon elegantly compares them, like the crackling of thorns under a pot, which makes a little noise and a sudden blaze that is presently over.
or, as Solomon elegantly compares them, like the crackling of thorns under a pot, which makes a little noise and a sudden blaze that is presently over.
The most sensual man that ever was in the world never felt his heart touch'd with so delicious and lasting a pleasure as that is which springs from a clear conscience,
The most sensual man that ever was in the world never felt his heart touched with so delicious and lasting a pleasure as that is which springs from a clear conscience,
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The firm perswasion whereof is enough to raise us above any thing in this world, and to animate us with courage and resolution against the greatest difficulties. So the Apostle reasons; His commandments are not grievous;
The firm persuasion whereof is enough to raise us above any thing in this world, and to animate us with courage and resolution against the greatest difficulties. So the Apostle Reasons; His Commandments Are not grievous;
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It cannot be deny'd, but that a religious course of life is liable to be incumbred with many difficulties which are naturally grievous to flesh and blood.
It cannot be denied, but that a religious course of life is liable to be encumbered with many difficulties which Are naturally grievous to Flesh and blood.
But a Christian is able to comfort himself under all these with the thoughts of his end, which is everlasting life. He considers the goodness of God which he believes would not deny him the free enjoyment of the things of this world, were it not that he hath such joys and pleasures in store for him as will abundantly recompence his present self denial and sufferings.
But a Christian is able to Comfort himself under all these with the thoughts of his end, which is everlasting life. He considers the Goodness of God which he believes would not deny him the free enjoyment of the things of this world, were it not that he hath such Joys and pleasures in store for him as will abundantly recompense his present self denial and sufferings.
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and notwithstanding all the allurements of sense persist resolutely in his course? And how is such a man confirm'd in his purpose and animated in his holy resolution,
and notwithstanding all the allurements of sense persist resolutely in his course? And how is such a man confirmed in his purpose and animated in his holy resolution,
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when all along in the course of Religion and a vertuous life, in his conflicts with sin and resistance of temptations, he hath for his present reward the two great pleasures of innocence and of victory,
when all along in the course of Religion and a virtuous life, in his conflicts with since and resistance of temptations, he hath for his present reward the two great pleasures of innocence and of victory,
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and thereby to be made a man for ever? Whatever difficulties Religion is attended withall they are all sweeten'd and made easie by the proposal of a great and eternal reward.
and thereby to be made a man for ever? Whatever difficulties Religion is attended withal they Are all sweetened and made easy by the proposal of a great and Eternal reward.
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But are there no difficulties then in Religion? Is every thing so plain and easie? Are all the ways of vertue so smooth and even as we have here represented them? Hath not our Saviour told us, that strait is the gate and narrow is the way that leads to life,
But Are there no difficulties then in Religion? Is every thing so plain and easy? are all the ways of virtue so smooth and even as we have Here represented them? Hath not our Saviour told us, that strait is the gate and narrow is the Way that leads to life,
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and few there be that find it? Does not the Apostle say, that through much tributation we must enter into the Kingdom of God? And, that all that will live Godly in Christ Iesus shall suffer persecution? And does not the Scripture every where speak of striving and wrestling, and running, and fighting; of labouring, and watching, and giving all diligence? And is there nothing grievous in all this?
and few there be that find it? Does not the Apostle say, that through much tributation we must enter into the Kingdom of God? And, that all that will live Godly in christ Iesus shall suffer persecution? And does not the Scripture every where speak of striving and wrestling, and running, and fighting; of labouring, and watching, and giving all diligence? And is there nothing grievous in all this?
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And that I may do it the more distinctly be pleas'd to consider these six things. 1. That the suffering of persecution for Religion is an extraordinary case, which did chiefly concern the first Ages of Christianity. 2. That this discourse concerning the easiness of God's commands does all along suppose and acknowledge the difficulties of the entrance upon a Religious course. 3. Nor is there any reason it should exclude our after care and diligence. 4. All the difficulties of Religion are very much mitigated and allayed by hope and by love. 5. There is incomparably more difficulty and trouble in the ways of sin and vice than in the ways of Religion and Vertue. 6. If we do but put vertue and vice, a religious and a wicked course of life in equal circumstances;
And that I may do it the more distinctly be pleased to Consider these six things. 1. That the suffering of persecution for Religion is an extraordinary case, which did chiefly concern the First Ages of Christianity. 2. That this discourse Concerning the easiness of God's commands does all along suppose and acknowledge the difficulties of the Entrance upon a Religious course. 3. Nor is there any reason it should exclude our After care and diligence. 4. All the difficulties of Religion Are very much mitigated and allayed by hope and by love. 5. There is incomparably more difficulty and trouble in the ways of since and vice than in the ways of Religion and Virtue. 6. If we do but put virtue and vice, a religious and a wicked course of life in equal Circumstances;
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At first indeed whoever embrac'd the profession of Christianity did thereby expose themselves to all the sufferings which the power and malice of the world could afflict them withall:
At First indeed whoever embraced the profession of Christianity did thereby expose themselves to all the sufferings which the power and malice of the world could afflict them withal:
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But since the Kingdoms of the Earth became the Kingdoms of the Lord and of his Christ, and the Governours of the world began to be Patrons of the Church, 'tis so far from being universally true that every Christian hath suffer'd the violence of persecution, that it hath been a rare case and happen'd onely in some few ages, and to some persons.
But since the Kingdoms of the Earth became the Kingdoms of the Lord and of his christ, and the Governors of the world began to be Patrons of the Church, it's so Far from being universally true that every Christian hath suffered the violence of persecution, that it hath been a rare case and happened only in Some few ages, and to Some Persons.
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II. This discourse concerning the easiness of God's commands does all along suppose and acknowledge the difficulties of the first entrance upon a religious course,
II This discourse Concerning the easiness of God's commands does all along suppose and acknowledge the difficulties of the First Entrance upon a religious course,
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except onely in those persons who have had the happiness to be train'd up to Religion by the easie and insensible degrees of a pious and vertuous education.
except only in those Persons who have had the happiness to be trained up to Religion by the easy and insensible Degrees of a pious and virtuous education.
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They are in a great measure excused from the pangs of the new birth, from the pains of a sudden and violent change, from the terrours of an affrighted mind,
They Are in a great measure excused from the pangs of the new birth, from the pains of a sudden and violent change, from the terrors of an affrighted mind,
For in this case a man must strive against the very bent and inclination of his strongest appetites, against the tyranny of custome and the mighty power of a second nature.
For in this case a man must strive against the very bent and inclination of his Strongest appetites, against the tyranny of custom and the mighty power of a second nature.
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But this is no just reflection upon religion, because this does not proceed from the nature of God's laws but from an accidental indisposition in our selves, which Religion is apt to remove:
But this is no just reflection upon Religion, Because this does not proceed from the nature of God's laws but from an accidental indisposition in our selves, which Religion is apt to remove:
For when the Apostle says that the commandments of God are not grievous, he does by no means intend to insinuate that they are calculated for slothfull and lazy persons, that they are so easy as to require no industry and endeavour on our part;
For when the Apostle Says that the Commandments of God Are not grievous, he does by no means intend to insinuate that they Are calculated for slothful and lazy Persons, that they Are so easy as to require no industry and endeavour on our part;
as if Religion were a most grievous and intolerable burthen, and there were more trouble and less pleasure in it than in any other action of humane life.
as if Religion were a most grievous and intolerable burden, and there were more trouble and less pleasure in it than in any other actium of humane life.
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And if I should tell you, that the business of Religion does not require a very vigorous prosecution and great earnestness of endeavour, I shall speak quite besides the holy Scriptures which so frequently command seeking and striving and labouring, besides many other such phrases that import diligence and earnestness.
And if I should tell you, that the business of Religion does not require a very vigorous prosecution and great earnestness of endeavour, I shall speak quite beside the holy Scriptures which so frequently command seeking and striving and labouring, beside many other such phrases that import diligence and earnestness.
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And indeed it were unfit that so excellent and glorious a reward as the Gospel promises should stoop down like fruit upon a full-laden bough to be pluck'd by every idle and wanton hand;
And indeed it were unfit that so excellent and glorious a reward as the Gospel promises should stoop down like fruit upon a full-laden bough to be plucked by every idle and wanton hand;
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God will not so much disparage eternal life and happiness, as to bestow it upon those who have conceived so low an opinion of it as not to think it worth the labouring for.
God will not so much disparage Eternal life and happiness, as to bestow it upon those who have conceived so low an opinion of it as not to think it worth the labouring for.
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And surely this is sufficient to recommend Religion to any considerate man, if the advantages of it be much greater than of any worldly design that we can propound to our selves,
And surely this is sufficient to recommend Religion to any considerate man, if the advantages of it be much greater than of any worldly Design that we can propound to our selves,
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If the same seriousness and industry of endeavour, which men commonly use to raise a fortune and advance themselves in the world, will serve to make a man a good man and to bring him to Heaven, what reason hath any man to complain of the hard terms of Religion? And I think I may truly say that usually less than this does it.
If the same seriousness and industry of endeavour, which men commonly use to raise a fortune and advance themselves in the world, will serve to make a man a good man and to bring him to Heaven, what reason hath any man to complain of the hard terms of Religion? And I think I may truly say that usually less than this does it.
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For God considers our condition in this world and the pressing necessities of this life, that we are flesh as well as spirit and that we have great need of these things,
For God considers our condition in this world and the pressing necessities of this life, that we Are Flesh as well as Spirit and that we have great need of these things,
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If they would but avoid bad company as men use to do cheaters, and reject the temptations of the devil and the world as they would do the kind words and insinuations of a man whom they verily believe to have a design to over-reach them;
If they would but avoid bad company as men use to do cheaters, and reject the temptations of the Devil and the world as they would do the kind words and insinuations of a man whom they verily believe to have a Design to overreach them;
He gave us our beings, and when we were fallen from that happiness to which at first we were design'd, he was pleas'd to restore us to a new capacity of it by sending his onely Son into the world to die for us.
He gave us our beings, and when we were fallen from that happiness to which At First we were designed, he was pleased to restore us to a new capacity of it by sending his only Son into the world to die for us.
It is a passion of a strange power where it reigns, and will cause a man to submit to those things with delight which in other circumstances would seem grievous to him.
It is a passion of a strange power where it reigns, and will cause a man to submit to those things with delight which in other Circumstances would seem grievous to him.
Did but the love of God rule in our hearts, and had we as real an affection for him as some men have for their friends, there are no such difficulties in Religion but what love would conquer,
Did but the love of God Rule in our hearts, and had we as real an affection for him as Some men have for their Friends, there Are no such difficulties in Religion but what love would conquer,
and many times is fain to cover one sin with another, and the more he strives to disentangle himself the more is he snar'd in the work of his own hands.
and many times is fain to cover one since with Another, and the more he strives to disentangle himself the more is he snared in the work of his own hands.
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There needs no skill to keep a mans self true and honest, if we will but resolve to deal justly and to speak the truth to our neighbour nothing in the whole world is easier:
There needs no skill to keep a men self true and honest, if we will but resolve to deal justly and to speak the truth to our neighbour nothing in the Whole world is Easier:
and his guilty mind is frequently gall'd with the remembrance of it, but the reflection upon honest and vertuous actions hath nothing of regret and disquiet in it.
and his guilty mind is frequently galled with the remembrance of it, but the reflection upon honest and virtuous actions hath nothing of regret and disquiet in it.
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No man's conscience ever troubled him for not being honest, no man's reason ever challeng'd him for not being drunk, no man ever broke his sleep or was haunted with fears of divine vengeance because he was conscious to himself that he had liv'd soberly, and righteously, and godly in the world.
No Man's conscience ever troubled him for not being honest, no Man's reason ever challenged him for not being drunk, no man ever broke his sleep or was haunted with fears of divine vengeance Because he was conscious to himself that he had lived soberly, and righteously, and godly in the world.
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There is no man that is knowingly wicked but he is guilty to himself, and there is no man that carries guilt about him but he hath received a sting into his Soul which makes him restless,
There is no man that is knowingly wicked but he is guilty to himself, and there is no man that carries guilt about him but he hath received a sting into his Soul which makes him restless,
I might have descended to particular Instances, and have shewn how much more troublesome the practice of every sin and vice is than the exercise of the contrary grace and vertue;
I might have descended to particular Instances, and have shown how much more troublesome the practice of every since and vice is than the exercise of the contrary grace and virtue;
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Let but vertue and vice, a religious and wicked course of life be put in equal circumstances, do but suppose a man to be as much accustom'd and snur'd to the one as he has been to the other,
Let but virtue and vice, a religious and wicked course of life be put in equal Circumstances, do but suppose a man to be as much accustomed and snured to the one as he has been to the other,
For there is no man but when he first begins a wicked course feels a great deal of regret in his mind, the terrours of his conscience and the fears of damnation are very troublesom to him.
For there is no man but when he First begins a wicked course feels a great deal of regret in his mind, the terrors of his conscience and the fears of damnation Are very troublesome to him.
But then if in the practice of a holy life a man may by the same degrees arrive to far greater peace and tranquillity of mind than ever any wicked man found in a sinful course,
But then if in the practice of a holy life a man may by the same Degrees arrive to Far greater peace and tranquillity of mind than ever any wicked man found in a sinful course,
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but let a man but habituate himself to a religious and vertuous life, and the trouble will go off by degrees and unspeakable pleasure succeed in the room of it.
but let a man but habituate himself to a religious and virtuous life, and the trouble will go off by Degrees and unspeakable pleasure succeed in the room of it.
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Let no man then decline or forsake Religion for the pretended difficulties of it, and lay aside all cares of God's commandments upon this suggestion that they are impossible to be kept.
Let no man then decline or forsake Religion for the pretended difficulties of it, and lay aside all Cares of God's Commandments upon this suggestion that they Are impossible to be kept.
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And those who upon pretence of the trouble and difficulties of Religion abandon themselves to a wicked course of life may easily be convinc'd that they take more pains to make themselves miserable than would serve to bring them to happiness.
And those who upon pretence of the trouble and difficulties of Religion abandon themselves to a wicked course of life may Easily be convinced that they take more pains to make themselves miserable than would serve to bring them to happiness.
So that upon consideration of the whole matter, there is no reason why any man should be deterr'd from a holy and vertuous life for fear of the labour and pains of it.
So that upon consideration of the Whole matter, there is no reason why any man should be deterred from a holy and virtuous life for Fear of the labour and pains of it.
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He that ventures to run upon a precipice when every step he takes is with danger of his life and his soul, ought not to pretend any thing against the plain and safe paths of Religion, which will entertain us with pleasure all along in the way,
He that ventures to run upon a precipice when every step he Takes is with danger of his life and his soul, ought not to pretend any thing against the plain and safe paths of Religion, which will entertain us with pleasure all along in the Way,
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For the word NONLATINALPHABET which is here translated foundation, according to the usual signification of it, is likewise (as learned men have observ'd) sometimes used for an instrument of contract whereby two parties do oblige themselves mutually to each other.
For the word which is Here translated Foundation, according to the usual signification of it, is likewise (as learned men have observed) sometime used for an Instrument of contract whereby two parties do oblige themselves mutually to each other.
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And this notion of the word agrees very well with what follows concerning the seal assix'd to it, which is very fuitable to a Covenant but not at all to a foundation. 'Tis true indeed,
And this notion of the word agrees very well with what follows Concerning the seal assixed to it, which is very fuitable to a Covenant but not At all to a Foundation. It's true indeed,
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as the learned Grotius hath observed, there used anciently to be inscriptions on foundation-stones, and the word NONLATINALPHABET which we render seal may likewise signifie an inscription; and then the sense will be very current thus, The foundation of God standeth sure, having this inscription.
as the learned Grotius hath observed, there used anciently to be inscriptions on Foundation stones, and the word which we render seal may likewise signify an inscription; and then the sense will be very current thus, The Foundation of God Stands sure, having this inscription.
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But it is to be considered, that though NONLATINALPHABET may signifie an inscription, yet it is onely an inscription upon a seal which hath no relation to a foundation,
But it is to be considered, that though may signify an inscription, yet it is only an inscription upon a seal which hath no Relation to a Foundation,
And accordingly the seal affixt to this instrument, or covenant between God and man is in allusion to the custom of those countries said to have an inscription on both sides agreeable to the condition of the persons contracting.
And accordingly the seal affixed to this Instrument, or Covenant between God and man is in allusion to the custom of those countries said to have an inscription on both sides agreeable to the condition of the Persons contracting.
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On God's part there is this impress or inscription, The Lord knoweth them that are his, that is, God will own and reward those that are faithfull to him:
On God's part there is this Impress or inscription, The Lord Knoweth them that Are his, that is, God will own and reward those that Are faithful to him:
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For to name the name of any one or to have his name call'd upon by us does according to the use of this Phrase among the Hebrews, signifie nothing else but to be denominated from him.
For to name the name of any one or to have his name called upon by us does according to the use of this Phrase among the Hebrews, signify nothing Else but to be denominated from him.
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Thus 'tis frequently used in the Old Testament, and sometimes in the New, Do they not blaspheme that worthy name by the which ye are called? that is, the name or title of Christians;
Thus it's frequently used in the Old Testament, and sometime in the New, Do they not Blaspheme that worthy name by the which you Are called? that is, the name or title of Christians;
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The word NONLATINALPHABET is often taken strictly for injustice or unrighteousness, but sometimes used more largely for sin and wickedness in the general.
The word is often taken strictly for injustice or unrighteousness, but sometime used more largely for since and wickedness in the general.
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Let every one that nameth the name of Christ depart from iniquity, that is, every Christian obligeth himself by his prosession to renounce all sin and to live a holy life.
Let every one that names the name of christ depart from iniquity, that is, every Christian obliges himself by his procession to renounce all since and to live a holy life.
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1. Shew what obligation the profession of Christianity lays upon men to live holy lives. 2. Endeavour to perswade those who call themselves Christians to answer this obligation. I.
1. Show what obligation the profession of Christianity lays upon men to live holy lives. 2. Endeavour to persuade those who call themselves Christians to answer this obligation. I.
1. He that professeth himself a Christian professeth to entertain the doctrine of Christ, to believe the whole Gospel, to assent to all the articles of the Christian faith, to all the precepts and promises and theatnings of the Gospel.
1. He that Professes himself a Christian Professes to entertain the Doctrine of christ, to believe the Whole Gospel, to assent to all the Articles of the Christian faith, to all the Precepts and promises and threatenings of the Gospel.
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It teacheth us what we are to believe concerning God and Christ, not with any design to entertain our minds with the bare speculation of those truths but to better our lives.
It Teaches us what we Are to believe Concerning God and christ, not with any Design to entertain our minds with the bore speculation of those truths but to better our lives.
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the ultimate issue of all is the destroying of sin; So St. John tells us, for this purpose was the Son of God manifested that he might destroy the works of the devil.
the ultimate issue of all is the destroying of since; So Saint John tells us, for this purpose was the Son of God manifested that he might destroy the works of the Devil.
But this is most expresly and fully declar'd to us, Tit. 2.11, 12, 13, 14. The grace of God that bringeth salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts we should live soberly, righteously,
But this is most expressly and Fully declared to us, Tit. 2.11, 12, 13, 14. The grace of God that brings salvation hath appeared to all men, teaching us that denying ungodliness and worldly Lustiest we should live soberly, righteously,
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They require us to endeavour after the highest degrees of holiness that are attainable by us in this imperfect state, to be holy as he that hath called us is holy;
They require us to endeavour After the highest Degrees of holiness that Are attainable by us in this imperfect state, to be holy as he that hath called us is holy;
We are told by St. Peter that these exceeding great and precious promises are given to us that by these we might be partakers of a Divine nature, having escaped the pollution that is in the world through lust;
We Are told by Saint Peter that these exceeding great and precious promises Are given to us that by these we might be partakers of a Divine nature, having escaped the pollution that is in the world through lust;
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and to knowledge temperance and patience and brotherly-kindness and charity. And the threatnings of the Gospel are so many powerfull arguments against sin.
and to knowledge temperance and patience and Brotherly kindness and charity. And the threatenings of the Gospel Are so many powerful Arguments against since.
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Therefore the Apostle calls the Gospel the power of God unto salvation, because therein the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.
Therefore the Apostle calls the Gospel the power of God unto salvation, Because therein the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.
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So that if we call our selves Christians we profess to embrace the holy doctrine of the Christian Religion which is perfectly opposite to all impiety and wickedness of life.
So that if we call our selves Christians we profess to embrace the holy Doctrine of the Christian Religion which is perfectly opposite to all impiety and wickedness of life.
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We profess to be perswaded that all the promises and threatnings of the Gospel are true, which offer such great and glorious rewards to obedience and threaten transgression and disobedience with such dreadfull punishments.
We profess to be persuaded that all the promises and threatenings of the Gospel Are true, which offer such great and glorious rewards to Obedience and threaten Transgression and disobedience with such dreadful punishments.
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2. He that professeth himself a Christian professeth to live in the imitation of Christ's example and to follow his steps who did no sin, neither was guile found in his mouth.
2. He that Professes himself a Christian Professes to live in the imitation of Christ's Exampl and to follow his steps who did no since, neither was guile found in his Mouth.
Therefore in Scripture we find several Titles given him which import his exemplariness, as of a Prince and a Captain, a Master and a Guide. Now if he be our pattern we should endeavour to be like him, to have the same mind that was in Christ Jesus;
Therefore in Scripture we find several Titles given him which import his exemplariness, as of a Prince and a Captain, a Master and a Guide. Now if he be our pattern we should endeavour to be like him, to have the same mind that was in christ jesus;
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We should aspire after the highest degree of holiness, make it our constant and sincere endeavour to please God and do his will and to fulfill all righteousness as he did.
We should aspire After the highest degree of holiness, make it our constant and sincere endeavour to please God and do his will and to fulfil all righteousness as he did.
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Does any man profess himself a Christian and yet abandons himself to intemperance and filthy lusts? is this like our Saviour? Are we cruel and unmercifull? is this like the High Priest of our profession? Are we proud and passionate, malicious and revengefull? is this to be like-minded with Christ who was meek and lowly in Spirit, who prayed for his enemies and offer'd up his blood to God on the behalf of them that shed it? If we call our selves Christians we profess to have the life of Christ continually before us,
Does any man profess himself a Christian and yet abandons himself to intemperance and filthy Lustiest? is this like our Saviour? are we cruel and unmerciful? is this like the High Priest of our profession? are we proud and passionate, malicious and revengeful? is this to be like-minded with christ who was meek and lowly in Spirit, who prayed for his enemies and offered up his blood to God on the behalf of them that shed it? If we call our selves Christians we profess to have the life of christ continually before us,
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Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him in baptism into death, that like as Christ was raised up from the dead by the glory of the Father,
Know you not, that so many of us as were baptised into jesus christ were baptised into his death? Therefore we Are buried with him in Baptism into death, that like as christ was raised up from the dead by the glory of the Father,
For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection, knowing this, that our old man is crucified with him that the body of sin might be destroyed, that henceforth we might not serve sin.
For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection, knowing this, that our old man is Crucified with him that the body of since might be destroyed, that henceforth we might not serve since.
to have quitted our former conversation, which is corrupt according to the deceitfull lusts, and to be renewed in the spirit of our minds, and to have put on the new man which after God is created in righteousness and true holiness.
to have quit our former Conversation, which is corrupt according to the deceitful Lustiest, and to be renewed in the Spirit of our minds, and to have put on the new man which After God is created in righteousness and true holiness.
And as we did solemnly covenant with God to this purpose in Baptism, so we do solemnly renew this obligation so often as we receive the blessed Sacrament of Christ's Body and Blood.
And as we did solemnly Covenant with God to this purpose in Baptism, so we do solemnly renew this obligation so often as we receive the blessed Sacrament of Christ's Body and Blood.
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Therefore the cup in the Sacrament is called the new Covenant in his Blood, that is, this represents the shedding of Christ's blood by which rite the covenant between God and man is ratified.
Therefore the cup in the Sacrament is called the new Covenant in his Blood, that is, this represents the shedding of Christ's blood by which rite the Covenant between God and man is ratified.
And as by this God doth confirm his promises to us, so we do oblige our selves to be faithfull and obedient to him, and if we sin wilfully after we have received the knowledge of the truth, that is,
And as by this God does confirm his promises to us, so we do oblige our selves to be faithful and obedient to him, and if we sin wilfully After we have received the knowledge of the truth, that is,
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after we are become Christians, we account the blood of the Covenant a common thing, that is, we make nothing of the solemnest rite that ever was used in the world for confirmation of any covenant, the shedding of the blood of the son of God.
After we Are become Christians, we account the blood of the Covenant a Common thing, that is, we make nothing of the solemnest rite that ever was used in the world for confirmation of any Covenant, the shedding of the blood of the son of God.
and solemnly to confirm our resolutions of a holy life is very plain from that account which Pliny gives us of the worship of the Christians in a Letter to Trajan the Emperour;
and solemnly to confirm our resolutions of a holy life is very plain from that account which pliny gives us of the worship of the Christians in a letter to Trajan the Emperor;
and then (saith he) they do sacramento se obstringere, bind themselves by a sacrament or oath not to rob or steal or commit adultery, not to break their word or falsisie their trust,
and then (Says he) they do sacramento se obstringere, bind themselves by a sacrament or oath not to rob or steal or commit adultery, not to break their word or falsify their trust,
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Which is plainly an account of the Christians celebrating of the holy Sacrament, which it seems was then look'd upon as an oath whereby Christians did solemnly covenant and engage themselves against all wickedness and vice.
Which is plainly an account of the Christians celebrating of the holy Sacrament, which it seems was then looked upon as an oath whereby Christians did solemnly Covenant and engage themselves against all wickedness and vice.
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For the Covenant between God and us is a mutual engagement, and as there are blessings promised on his part so there are conditions to be performed on ours.
For the Covenant between God and us is a mutual engagement, and as there Are blessings promised on his part so there Are conditions to be performed on ours.
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as if in this new Covenant of the Gospel God took all upon himself, and required nothing or as good as nothing, of us, that it would be a disparagement to the freedom of God's grace to think he expects any thing from us.
as if in this new Covenant of the Gospel God took all upon himself, and required nothing or as good as nothing, of us, that it would be a disparagement to the freedom of God's grace to think he expects any thing from us.
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That the Gospel is all promises and our part is onely to believe and embrace them, that is to be confident that God will perform them if we can but think so, though we do nothing else;
That the Gospel is all promises and our part is only to believe and embrace them, that is to be confident that God will perform them if we can but think so, though we do nothing Else;
which is an easie condition to fools but the hardest in the world to a wise man, who if his salvation depended upon it could never perswade himself to believe that the holy God without any respect at all to his repentance and amendment would bestow upon him forgiveness of sins and eternal life, onely because he was confident that God would do so.
which is an easy condition to Fools but the Hardest in the world to a wise man, who if his salvation depended upon it could never persuade himself to believe that the holy God without any respect At all to his Repentance and amendment would bestow upon him forgiveness of Sins and Eternal life, only Because he was confident that God would do so.
As if any man could think that it were a thing so highly acceptable to God that men should believe of him that he loves to dispense his grace and mercy upon the most unfit and unreasonable terms.
As if any man could think that it were a thing so highly acceptable to God that men should believe of him that he loves to dispense his grace and mercy upon the most unfit and unreasonable terms.
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A Covenant does necessarily imply a mutual obligation, and the Scripture plainly tells us what are the terms and conditions of this Covenant both on God's part and ours,
A Covenant does necessarily imply a mutual obligation, and the Scripture plainly tells us what Are the terms and conditions of this Covenant both on God's part and ours,
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namely, that he will be our God and we shall be his people. But he hath no-where said that though we be not his people yet he will be our God. The seal of this Covenant hath two inscriptions upon it;
namely, that he will be our God and we shall be his people. But he hath nowhere said that though we be not his people yet he will be our God. The seal of this Covenant hath two inscriptions upon it;
II. I come now to the second thing proprounded, and that is to perswade those who profess Christianity to answer those obligations to a holy life which their Religion lays upon them.
II I come now to the second thing proprounded, and that is to persuade those who profess Christianity to answer those obligations to a holy life which their Religion lays upon them.
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And to perswade us hereto, I will urge these three considerations. 1. The indecency of the contrary. 2. The great scandal of it to our blessed Saviour and his holy Religion,
And to persuade us hereto, I will urge these three considerations. 1. The indecency of the contrary. 2. The great scandal of it to our blessed Saviour and his holy Religion,
If we call our selves Christians we profess to entertain the doctrine of the Gospel, to be taught and instructed by the best master, to be the disciples of the highest and most perfect institution that ever was in the world, to have embraced a Religion which contains the most exact rules for the conduct and government of our lives, which lays down the plainest precepts, sets before us the best patterns and examples of a holy life,
If we call our selves Christians we profess to entertain the Doctrine of the Gospel, to be taught and instructed by the best master, to be the Disciples of the highest and most perfect Institution that ever was in the world, to have embraced a Religion which contains the most exact rules for the conduct and government of our lives, which lays down the Plainest Precepts, sets before us the best patterns and Examples of a holy life,
We profess to be furnished with the best arguments to excite us to holiness and vertue, to be awed with the greatest fears and animated with the best hopes of any men in the world.
We profess to be furnished with the best Arguments to excite us to holiness and virtue, to be awed with the greatest fears and animated with the best hope's of any men in the world.
They cannot see into our hearts nor pry into our understandings to discover what it is that we inwardly believe, they cannot discern those secret and supernatural principles that we pretend to be acted by:
They cannot see into our hearts nor pry into our understandings to discover what it is that we inwardly believe, they cannot discern those secret and supernatural principles that we pretend to be acted by:
and see through all our fine pretensions, and will quickly discern the absurdity of telling the world that we believe one thing when we do the contrary.
and see through all our fine pretensions, and will quickly discern the absurdity of telling the world that we believe one thing when we do the contrary.
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With what face can any man continue in the practice of any known sin that professeth to believe the holy doctrine of the Gospel which forbids all sin under the highest and severest penalties? If we did but believe the history of the Gospel as we do any ordinary credible story,
With what face can any man continue in the practice of any known since that Professes to believe the holy Doctrine of the Gospel which forbids all since under the highest and Severest penalties? If we did but believe the history of the Gospel as we do any ordinary credible story,
were we but perswaded, that fraud and oppression, lying and perjury, intemperance and uncleanness, covetousness and pride, malice and revenge, the neglect of God and Religion will bring men to hell as certainly as treason and felony will bring a man under the sentence, of the Law:
were we but persuaded, that fraud and oppression, lying and perjury, intemperance and uncleanness, covetousness and pride, malice and revenge, the neglect of God and Religion will bring men to hell as Certainly as treason and felony will bring a man under the sentence, of the Law:
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Had we but the same awe and regard for the threatnings and promises of the Gospel that we have for the frowns and smiles of those who are in power and authority,
Had we but the same awe and regard for the threatenings and promises of the Gospel that we have for the frowns and smiles of those who Are in power and Authority,
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'Tis to no purpose to go about to perswade men that we do heartily entertain the doctrine of Christ, that doctrine which hath all the characters of piety and justice, of holiness and vertue upon it;
It's to no purpose to go about to persuade men that we do heartily entertain the Doctrine of christ, that Doctrine which hath all the characters of piety and Justice, of holiness and virtue upon it;
If we profess our selves Christians, it may justly be expected from us that we should evidence this by our actions, that we should live at another rate than the Heathens did that we who worship a holy and just God should not allow our selves the liberty to sin as those did who worshipped such Gods as were examples of sin and patrons of their vices.
If we profess our selves Christians, it may justly be expected from us that we should evidence this by our actions, that we should live At Another rate than the heathens did that we who worship a holy and just God should not allow our selves the liberty to sin as those did who worshipped such God's as were Examples of since and Patrons of their vices.
Thou who professest thy self a Christian may'st not walk in the lusts of the flesh and of uncleanness as those did who worshipped a lastfull Jupiter and a wanton Venus. Thou may'st not be intemperate as those were who worshipped a drunken Bacchus. Thou may'st not be cruel and unmerciful as those were who worshipped a fierce Saturn: Nor may'st thou steal as those did who worshipped a thievish Mercury. Thou must remember that thou art a Christian,
Thou who professest thy self a Christian Mayest not walk in the Lustiest of the Flesh and of uncleanness as those did who worshipped a lastfull Jupiter and a wanton Venus. Thou Mayest not be intemperate as those were who worshipped a drunken Bacchus. Thou Mayest not be cruel and unmerciful as those were who worshipped a fierce Saturn: Nor Mayest thou steal as those did who worshipped a thievish Mercury. Thou must Remember that thou art a Christian,
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and then say to thy self, shall I allow my self in any impiety or wickedness of life who pretend to be instructed by that grace of God which teaches men to deny ungodliness and worldly lusts? Shall I cherish any sinful passion who pretend to have mortified all these and to have put off the old man with his deeds?
and then say to thy self, shall I allow my self in any impiety or wickedness of life who pretend to be instructed by that grace of God which Teaches men to deny ungodliness and worldly Lustiest? Shall I cherish any sinful passion who pretend to have mortified all these and to have put off the old man with his Deeds?
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It is not being gilded over with the external profession of Christianity that will avail us, our Religion must be a vital principle inwardly to change and transform us.
It is not being gilded over with the external profession of Christianity that will avail us, our Religion must be a vital principle inwardly to change and transform us.
Baptism verily profiteth if we obey the Gospel, but if we walk contrary to the precepts of it our Baptism is no Baptism, and our Christianity is Heathenism.
Baptism verily profiteth if we obey the Gospel, but if we walk contrary to the Precepts of it our Baptism is no Baptism, and our Christianity is Heathenism.
If by our lives and actions we do contradict that Religion which we profess, we do by this very thing prove our selves to be counterfeits and hypocrites;
If by our lives and actions we do contradict that Religion which we profess, we do by this very thing prove our selves to be counterfeits and Hypocrites;
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And the reason why we are Christians rather than Jews, or Turks, or Heathens, is because Christian Religion had the fortune to come first in our way and to bespeak us at our entrance into the world.
And the reason why we Are Christians rather than jews, or Turks, or heathens, is Because Christian Religion had the fortune to come First in our Way and to bespeak us At our Entrance into the world.
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Are we not ashamed to take up a profession upon such slight grounds, and to wear about us such an empty title? It should make our blood to rise in our faces to consider what a distance there is between our Religion and our lives.
are we not ashamed to take up a profession upon such slight grounds, and to wear about us such an empty title? It should make our blood to rise in our faces to Consider what a distance there is between our Religion and our lives.
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because he is faulty in that wherein he pretends to be a master, and whilst he professeth an Art of living better than other men he miscarries in this life.
Because he is faulty in that wherein he pretends to be a master, and while he Professes an Art of living better than other men he miscarries in this life.
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With how much greater reason may we challenge Christians for the miscarriages of their lives, which are so directly contrary to their profession? It may justly be suspected that so perfect an institution as the Gospel is, which the Son of God came from Heaven on purpose to propagate in the world, should make men more strictly holy and vertuous,
With how much greater reason may we challenge Christians for the miscarriages of their lives, which Are so directly contrary to their profession? It may justly be suspected that so perfect an Institution as the Gospel is, which the Son of God Come from Heaven on purpose to propagate in the world, should make men more strictly holy and virtuous,
'Tis the greatest disparagement to a Physician that can be to say of him, that he is in other respects an excellent man onely he hath no great skill in diseases,
It's the greatest disparagement to a physician that can be to say of him, that he is in other respects an excellent man only he hath no great skill in diseases,
but he's an ill-natur'd man, one of very violent passions, he will be very frequently drunk, he makes no conscience of his dealings, he is very uncharitable to all that differ from him:
but he's an Ill-natured man, one of very violent passion, he will be very frequently drunk, he makes no conscience of his dealings, he is very uncharitable to all that differ from him:
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he may have orthodox opinions in Religion, but when all is done there is no such errour and heresie, nothing so fundamentally opposite to Religion as a wicked life.
he may have orthodox opinions in Religion, but when all is done there is no such error and heresy, nothing so fundamentally opposite to Religion as a wicked life.
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but he professeth to live better than they, to be more chast and more temperate, more just and more charitable, more meek and gentle, more loving and peaceable than other men:
but he Professes to live better than they, to be more chaste and more temperate, more just and more charitable, more meek and gentle, more loving and peaceable than other men:
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If he fail in this, where is the Art the man boasts of? to what purpose is all this noise and stir about the Gospel and the holy doctrine of Christ? If any man profess himself a Christian and do not live better than others he is a mere pretender and Mountebank in Religion, he's a bungler in his own Art and unskill'd in his proper profession.
If he fail in this, where is the Art the man boasts of? to what purpose is all this noise and stir about the Gospel and the holy Doctrine of christ? If any man profess himself a Christian and do not live better than Others he is a mere pretender and Mountebank in Religion, he's a bungler in his own Art and unskilled in his proper profession.
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If a man did design to do the greatest spight to Religion he could not give it a deeper wound, he could not take a more effectual course to disparage it than by a lewd and debauched life.
If a man did Design to do the greatest spite to Religion he could not give it a Deeper wound, he could not take a more effectual course to disparage it than by a lewd and debauched life.
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If the Gospel were so excellent an institution as it is reported to be, surely we should see better effects of it in the lives of those who profess it.
If the Gospel were so excellent an Institution as it is reported to be, surely we should see better effects of it in the lives of those who profess it.
When we would perswade a Heathen to our Religion, and tell him how holy a God we serve, what excellent patterns we imitate, what spiritual and divine precepts of holiness and vertue our Religion does contain;
When we would persuade a Heathen to our Religion, and tell him how holy a God we serve, what excellent patterns we imitate, what spiritual and divine Precepts of holiness and virtue our Religion does contain;
may not he reply, would you have me to believe you when I see you do not believe your selves? If you believed your Religion you would live according to it.
may not he reply, would you have me to believe you when I see you do not believe your selves? If you believed your Religion you would live according to it.
As we would not proclaim to the world that the Gospel is an unholy and vicious Institution, let us take heed that we bring no scandal upon it by our lives,
As we would not proclaim to the world that the Gospel is an unholy and vicious Institution, let us take heed that we bring no scandal upon it by our lives,
lest the enemies of our Religion say as Salvian tells us they did in his time, Si Christus Sancta docuisset Christiani sancte vixissent, surely if Christ had taught so holy a doctrine Christians would have lived holier lives.
lest the enemies of our Religion say as Salvian tells us they did in his time, Si Christus Sancta docuisset Christians sancte vixissent, surely if christ had taught so holy a Doctrine Christians would have lived Holier lives.
Tully tells us that one of the shrewdest arguments that ever was brought against Philosophy was this, quosdam perfectos Philosophos turpiter vivere, that some great Philosophers led very filthy lives.
Tully tells us that one of the shrewdest Arguments that ever was brought against Philosophy was this, Quosdam perfectos Philosophers Turpiter vivere, that Some great Philosophers led very filthy lives.
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Celsus and Porphyry, Hierocles and Julian, among all their witty invectives against Christian Religion have nothing against it that reflects so much upon it as do the wicked lives of so many Christians.
Celsus and Porphyry, Hierocles and Julian, among all their witty invectives against Christian Religion have nothing against it that reflects so much upon it as do the wicked lives of so many Christians.
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I am sure the Apostle speaks of it with great passion and vehemency, For many walk of whom I have told you often, and now tell you even weeping, that they are enemies of the Cross of Christ, whose end is destruction, whose God is their belly, whose glory is in their shame, who mind earthly things.
I am sure the Apostle speaks of it with great passion and vehemency, For many walk of whom I have told you often, and now tell you even weeping, that they Are enemies of the Cross of christ, whose end is destruction, whose God is their belly, whose glory is in their shame, who mind earthly things.
Therefore let me beseech Christians, as they tender the honour of their Saviour and the credit of their Religion, that they would conform their lives to the holy precepts of Christianity.
Therefore let me beseech Christians, as they tender the honour of their Saviour and the credit of their Religion, that they would conform their lives to the holy Precepts of Christianity.
And if there be any who are resolved to continue in a vitious course to the injury and disparagement of Christianity, I could almost entreat of them that they would quit their profession and renounce their Baptism, that they would lay aside their title of Christians and initiate themselves in Heathenish rites and superstitions,
And if there be any who Are resolved to continue in a vicious course to the injury and disparagement of Christianity, I could almost entreat of them that they would quit their profession and renounce their Baptism, that they would lay aside their title of Christians and initiate themselves in Heathenish Rites and superstitions,
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When our Saviour would set forth the great severity of the Lord towards the evil servant he expresseth it thus, he shall cut him in sudden and appoint him his portion with Hypocrites.
When our Saviour would Set forth the great severity of the Lord towards the evil servant he Expresses it thus, he shall Cut him in sudden and appoint him his portion with Hypocrites.
Thou professest to believe in Christ and to hope in him for salvation, but in the mean time thou livest a wicked and unholy life, thou dost not believe but presume on him,
Thou professest to believe in christ and to hope in him for salvation, but in the mean time thou Livest a wicked and unholy life, thou dost not believe but presume on him,
What our Saviour says to the Jews, There is one that accuseth you even Moses in whom ye trust may very well be applied to false Christians, there is one that accuseth you and will condemn you,
What our Saviour Says to the jews, There is one that Accuseth you even Moses in whom you trust may very well be applied to false Christians, there is one that Accuseth you and will condemn you,
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The profession of Christianity and mens having the name of Christ named upon them will be so far from securing them from Hell, that it will sink them the deeper into it.
The profession of Christianity and men's having the name of christ nam upon them will be so Far from securing them from Hell, that it will sink them the Deeper into it.
There's no such miserable person in the world as a degenerate Christian, because he falls into the greatest misery from the greatest advantages and opportunities of being happy.
There's no such miserable person in the world as a degenerate Christian, Because he falls into the greatest misery from the greatest advantages and opportunities of being happy.
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Dost thou lament the condition of Socrates, and Cato, and Aristides, and doubt what shall become of them at the day of Judgment? and canst thou, who art an impious and prophane Christian, think that thou shalt escape the damnation of Hell?
Dost thou lament the condition of Socrates, and Cato, and Aristides, and doubt what shall become of them At the day of Judgement? and Canst thou, who art an impious and profane Christian, think that thou shalt escape the damnation of Hell?
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Dost thou believe that the moral Heathen shall be cast out? and canst thou who hast led a wicked life under the profession of Christianity have the impudence to hope that thou shalt sit down with Abraham, Isaac and Jacob in the Kingdom of God? No, those sins which are committed by Christians under the enjoyment of the Gospel are of deeper dye and clothed with blacker aggravations than the sins of Heathens are capable of.
Dost thou believe that the moral Heathen shall be cast out? and Canst thou who hast led a wicked life under the profession of Christianity have the impudence to hope that thou shalt fit down with Abraham, Isaac and Jacob in the Kingdom of God? No, those Sins which Are committed by Christians under the enjoyment of the Gospel Are of Deeper die and clothed with blacker aggravations than the Sins of heathens Are capable of.
Better had it been thou hadst never known one syllable of the Gospel, never heard of the name of Christ than that having taken it upon thee thou shouldst not depart from iniquity. Happy had it been for thee, that thou hadst been born a Jew,
Better had it been thou Hadst never known one syllable of the Gospel, never herd of the name of christ than that having taken it upon thee thou Shouldst not depart from iniquity. Happy had it been for thee, that thou Hadst been born a Jew,
or a Turk, or a poor Indian, rather than that being bred among Christians and professing thy self of that number thou shouldst lead a vitious and unholy life.
or a Turk, or a poor Indian, rather than that being bred among Christians and professing thy self of that number thou Shouldst led a vicious and unholy life.
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This indeed would become our profession and be honourable to our Religion, and would remove one of the greatest obstacles to the progress of the Gospel.
This indeed would become our profession and be honourable to our Religion, and would remove one of the greatest obstacles to the progress of the Gospel.
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looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ, to whom with the Father and the Holy Ghost, &c.
looking for that blessed hope, and the glorious appearing of the great God and our Saviour jesus christ, to whom with the Father and the Holy Ghost, etc.
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FOR the understanding of which words we need to look back no further than the 18th. verse of this Chapter, where the Apostle with great vehemency and passion speaks of some among the Philippians, who indeed profess'd Christianity but yet would do any thing to decline suffering for that profession;
FOR the understanding of which words we need to look back no further than the 18th. verse of this Chapter, where the Apostle with great vehemency and passion speaks of Some among the Philippians, who indeed professed Christianity but yet would do any thing to decline suffering for that profession;
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Now in opposition to these sensual and earthly-minded men the Apostle gives us the character of the true Christians, they are such as mind Heaven and another world,
Now in opposition to these sensual and earthly-minded men the Apostle gives us the character of the true Christians, they Are such as mind Heaven and Another world,
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And Heaven is several times in Scripture represented to us under this notion of a City. It is said of Abraham that he looked for a City which hath foundations, whose builder and maker is God.
And Heaven is several times in Scripture represented to us under this notion of a city. It is said of Abraham that he looked for a city which hath foundations, whose builder and maker is God.
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with a great sum (says the Captain to Paul ) obtained I NONLATINALPHABET, this freedom. According to this sense, NONLATINALPHABET may very well be rendred,
with a great sum (Says the Captain to Paul) obtained I, this freedom. According to this sense, may very well be rendered,
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an allusion perhaps (as the learned Dr. Hammond observes) to those who though they were not born at Rome, and it may be lived at a great distance from it, had yet jus civitatis Romanae, the privilege of Roman Citizens.
an allusion perhaps (as the learned Dr. Hammond observes) to those who though they were not born At Room, and it may be lived At a great distance from it, had yet jus civitatis Romanae, the privilege of Roman Citizens.
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In the other sense of the coversation of Citizens we find the verb NONLATINALPHABET used towards the beginning of this Epistle, Let your conversation be as it becometh the Gospel of Christ.
In the other sense of the Conversation of Citizens we find the verb used towards the beginning of this Epistle, Let your Conversation be as it Becometh the Gospel of christ.
And why may not the word NONLATINALPHABET in the Te•t, without any inconvenience include both these? as if the Apostle had said, there are some that mind earthly things,
And why may not the word in the Te•t, without any inconvenience include both these? as if the Apostle had said, there Are Some that mind earthly things,
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but as for us, we consider that we are Citizens of Heaven, and accordingly we converse and demean our selves in this world as those that are free of another City and do belong to it.
but as for us, we Consider that we Are Citizens of Heaven, and accordingly we converse and demean our selves in this world as those that Are free of Another city and do belong to it.
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There is something of vanity mingled with all our earthly enjoyments and that causeth vexation of spirit. There is no sensual pleasure but is either purchas'd by some pain,
There is something of vanity mingled with all our earthly enjoyments and that Causes vexation of Spirit. There is no sensual pleasure but is either purchased by Some pain,
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Dignity and greatness is troublesome almost to all mankind, it is commonly uneasie to them that have it and it is usually hated and envy'd by those that have it not.
Dignity and greatness is troublesome almost to all mankind, it is commonly uneasy to them that have it and it is usually hated and envied by those that have it not.
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and yet if we may believe the experience of one, who had as great a share of it as any of the Sons of men ever had, he will tell us, that this also is vexation of spirit;
and yet if we may believe the experience of one, who had as great a share of it as any of the Sons of men ever had, he will tell us, that this also is vexation of Spirit;
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In the description of the new Jerusalem it is said, that there shall be no more curse, and there shall be no night there, nothing to imbitter our blessings, or obscure our glory.
In the description of the new Jerusalem it is said, that there shall be no more curse, and there shall be no night there, nothing to embitter our blessings, or Obscure our glory.
So wavering and inconstant are they that we can have no security of them, when we think our selves to have the fastest hold of them they slip out of our hands we know not how.
So wavering and inconstant Are they that we can have no security of them, when we think our selves to have the fastest hold of them they slip out of our hands we know not how.
For this reason Solomon very elegantly calls them things that are not, Why wilt thou set thine eyes upon that which is not? for riches certainly make to themselves wings and flie like an Eagle towards heaven.
For this reason Solomon very elegantly calls them things that Are not, Why wilt thou Set thine eyes upon that which is not? for riches Certainly make to themselves wings and fly like an Eagl towards heaven.
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So fugitive are they, that after all our endeavours to secure them they may break loose from us and in an instant vanish out of our sight, riches make to themselves wings,
So fugitive Are they, that After all our endeavours to secure them they may break lose from us and in an instant vanish out of our sighed, riches make to themselves wings,
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So that he that enjoys the greatest happiness of this world does still want one happiness more, to secure to him for the future what he possesses for the persent.
So that he that enjoys the greatest happiness of this world does still want one happiness more, to secure to him for the future what he Possesses for the persent.
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But the happiness of Heaven is a steady and constant light, fixt and unchangeable as the fountain from whence it springs, the father of lights, with whom is no variableness nor shadow of turning.
But the happiness of Heaven is a steady and constant Light, fixed and unchangeable as the fountain from whence it springs, the father of lights, with whom is no variableness nor shadow of turning.
If we are in a low condition we fret and murmur, and if we chance to get up and to be rais'd to greatness we are many times farther from contentment than we were before.
If we Are in a low condition we fret and murmur, and if we chance to get up and to be raised to greatness we Are many times farther from contentment than we were before.
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After a full draught of any sensual pleasure we presently loath it, and hate it as much after the enjoyment as we courted it and long'd for it in the expectation.
After a full draught of any sensual pleasure we presently loath it, and hate it as much After the enjoyment as we courted it and longed for it in the expectation.
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In the felicities of Heaven these two things shall be reconcil'd, which never met together in any sensual delight, long and full enjoyment and yet a fresh and perpetual pleasure.
In the felicities of Heaven these two things shall be reconciled, which never met together in any sensual delight, long and full enjoyment and yet a fresh and perpetual pleasure.
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2. The happiness of the other life is not onely incomparably beyond any happiness of this world (that, it may be, is no great commendation of it) but it is very great in it self.
2. The happiness of the other life is not only incomparably beyond any happiness of this world (that, it may be, is no great commendation of it) but it is very great in it self.
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The happiness of Heaven is usually in Scripture descirb'd to us by such pleasures as are manly and excellent, chast and intellectual, infinitely more pure and refin'd than those of sense;
The happiness of Heaven is usually in Scripture descirbed to us by such pleasures as Are manly and excellent, chaste and intellectual, infinitely more pure and refined than those of sense;
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and if the Scripture at any time descend to the metaphors of a feast, and a banquet, and a marriage, it is plainly by way of accommodation to our weakness and condescention to our capacities.
and if the Scripture At any time descend to the metaphors of a feast, and a banquet, and a marriage, it is plainly by Way of accommodation to our weakness and condescension to our capacities.
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and the joyfull concurrence of all these in chearfull expressions of gratitude, in the incessant praises and admiration of the fountain and author of all this happiness.
and the joyful concurrence of all these in cheerful expressions of gratitude, in the incessant praises and admiration of the fountain and author of all this happiness.
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And what can be more delightfull than to have our understandings entertain'd with a clear sight of the best and most perfect Being, with the knowledge of all his works and of the wise designs of his providence here in the world? than to live in the reviving presence of God,
And what can be more delightful than to have our understandings entertained with a clear sighed of the best and most perfect Being, with the knowledge of all his works and of the wise designs of his providence Here in the world? than to live in the reviving presence of God,
and to be continually attending upon him whose favour is life, and whose glory is much more above that of any of the Princes of this world than the greatest of them is above the poorest worm? The Queen of Sheba thought Solomon 's Servants happy in having the opportunity by standing continually before him to hear his wisdom;
and to be continually attending upon him whose favour is life, and whose glory is much more above that of any of the Princes of this world than the greatest of them is above the Poorest worm? The Queen of Sheba Thought Solomon is Servants happy in having the opportunity by standing continually before him to hear his Wisdom;
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but in the other world it shall be a happiness to Solomon himself, and to the wisest and greatest persons that ever were in this world, to stand before this great King to admire his wisdom and to behold his glory.
but in the other world it shall be a happiness to Solomon himself, and to the Wisest and greatest Persons that ever were in this world, to stand before this great King to admire his Wisdom and to behold his glory.
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For as by that blessed sight we shall be infinitely transported, so the Scripture tells us we shall be also transform'd into the image of the divine perfections;
For as by that blessed sighed we shall be infinitely transported, so the Scripture tells us we shall be also transformed into the image of the divine perfections;
we shall see God and we shall be like him, and what greater happiness can there be than to be like the happiest and most perfect Being in the world? Besides, who can tell what employment God may have for us in the next life? We need not doubt but that he who is happiness it self,
we shall see God and we shall be like him, and what greater happiness can there be than to be like the Happiest and most perfect Being in the world? Beside, who can tell what employment God may have for us in the next life? We need not doubt but that he who is happiness it self,
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and hath promis'd to make us happy, can easily find out such employments and delights for us in the other world as will be proper and suitable to that state.
and hath promised to make us happy, can Easily find out such employments and delights for us in the other world as will be proper and suitable to that state.
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When we come to heaven we shall enter into the society of the blessed Angels and of the spirits of just men made perfect, that is, freed from all those passions and infirmities which do now render the conversation,
When we come to heaven we shall enter into the society of the blessed Angels and of the spirits of just men made perfect, that is, freed from all those passion and infirmities which do now render the Conversation,
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There we shall meet with many of our dear relations and intimate friends, and perhaps with many of our enemies, to whom we shall then be perfectly reconcil'd notwithstanding all the warm contests and peevish differences which we had with them in this world, even about matters of Religion.
There we shall meet with many of our dear relations and intimate Friends, and perhaps with many of our enemies, to whom we shall then be perfectly reconciled notwithstanding all the warm contests and peevish differences which we had with them in this world, even about matters of Religion.
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And what greater happiness can be imagin'd than to converse freely with so many excellent persons, without any thing of folly or disguise, of jealousie or design upon one another? For then there will be none of those vices and passions, of covetousness and ambition, of envy and hatred, of wrath and peevishness, which do now so much spoil the pleasure and disturb the quiet of mankind.
And what greater happiness can be imagined than to converse freely with so many excellent Persons, without any thing of folly or disguise, of jealousy or Design upon one Another? For then there will be none of those vices and passion, of covetousness and ambition, of envy and hatred, of wrath and peevishness, which do now so much spoil the pleasure and disturb the quiet of mankind.
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All quarrels and contentions, schisms and divisions will then be effectually hinder'd not by force but by love, not by compulsion but by that charity which never fails; and all those controversies in Religion which are now so hotly agitated will then be finally determin'd, not as we endeavour to end them now by Canons and Decrees,
All quarrels and contentions, schisms and divisions will then be effectually hindered not by force but by love, not by compulsion but by that charity which never fails; and all those controversies in Religion which Are now so hotly agitated will then be finally determined, not as we endeavour to end them now by Canonas and Decrees,
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And when this blessed society is met together and thus united by love, they shall all joyn in gratitude to their great Patrons and Benefactors, to him that sits upon the Throne and to the lamb that was slain, to God even our Father,
And when this blessed society is met together and thus united by love, they shall all join in gratitude to their great Patrons and Benefactors, to him that sits upon the Throne and to the lamb that was slave, to God even our Father,
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for the effects of that infinite goodness, and admirable wisdom, and almighty power, which are clearly seen in the creation and government of the world and of all the Creatures in it;
for the effects of that infinite Goodness, and admirable Wisdom, and almighty power, which Are clearly seen in the creation and government of the world and of all the Creatures in it;
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for the gracious assistance of his holy Spirit, and for conducting them safely through all the snares and dangers, the troubles and temptations of this world to the secure possession of that glory and happiness which then they shall be partakers of,
for the gracious assistance of his holy Spirit, and for conducting them safely through all the snares and dangers, the Troubles and temptations of this world to the secure possession of that glory and happiness which then they shall be partakers of,
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to consider that all this vast treasure of happiness would one day be exhausted, and that after so many years were past we should be as poor and miserable again as we were once in this world.
to Consider that all this vast treasure of happiness would one day be exhausted, and that After so many Years were past we should be as poor and miserable again as we were once in this world.
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O vast eternity! how dost thou swallow up our thoughts and entertain us at once with delight and amazement? This is the very top and highest pitch of our happiness, upon which we may stand secure and look down with scorn upon all things here below;
Oh vast eternity! how dost thou swallow up our thoughts and entertain us At once with delight and amazement? This is the very top and highest pitch of our happiness, upon which we may stand secure and look down with scorn upon all things Here below;
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and how small and inconsiderable do they appear to us, compar'd with the vast and endless enjoyments of our future state? But oh vain and foolish souls!
and how small and inconsiderable do they appear to us, compared with the vast and endless enjoyments of our future state? But o vain and foolish Souls!
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who fondly chuse to gratifie their lusts rather than to save their souls, and sottishly prefer the temporary enjoyments of sin before a blessed immortality?
who fondly choose to gratify their Lustiest rather than to save their Souls, and sottishly prefer the temporary enjoyments of since before a blessed immortality?
We cannot from the experience of any of those pleasures and delights which we have been acquainted withall in this world frame an equal Idea and conception of it.
We cannot from the experience of any of those pleasures and delights which we have been acquainted withal in this world frame an equal Idea and conception of it.
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So that when we come to Heaven we shall be ready to say of it as the Queen of Sheba did of Solomon's wisedom and prosperity, that half of it hath not been told us;
So that when we come to Heaven we shall be ready to say of it as the Queen of Sheba did of Solomon's Wisdom and Prosperity, that half of it hath not been told us;
We cannot now see God and live. A full description of Heaven and of the pleasures of that state would let in joys upon us too big for our narrow capacities,
We cannot now see God and live. A full description of Heaven and of the pleasures of that state would let in Joys upon us too big for our narrow capacities,
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No sooner shall we enter upon the joys of the other world, but our minds shall be rais'd to a strength and activity as much above that of the most knowing persons in this world as the thoughts of the greatest Philosopher and wisest man upon earth are above the thoughts of a child or a fool.
No sooner shall we enter upon the Joys of the other world, but our minds shall be raised to a strength and activity as much above that of the most knowing Persons in this world as the thoughts of the greatest Philosopher and Wisest man upon earth Are above the thoughts of a child or a fool.
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So that if we live wicked live, if we allow our selves in the practice of any known sin, we interrupt our hopes of Heaven and render our selves unfit for eternal life.
So that if we live wicked live, if we allow our selves in the practice of any known since, we interrupt our hope's of Heaven and render our selves unfit for Eternal life.
And if God should admit us so qualifi'd into the place of happiness, yet we shall bring that along with us which would infallibly hinder us from being happy.
And if God should admit us so qualified into the place of happiness, yet we shall bring that along with us which would infallibly hinder us from being happy.
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and would not be able, amidst all the plenty and treasures of that place, to find so much as one drop of suitable pleasure and delight to quench and allay that heat.
and would not be able, amid all the plenty and treasures of that place, to find so much as one drop of suitable pleasure and delight to quench and allay that heat.
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if we should carry them with us into the other world, how inconsistent would they be with happiness? They would not onely make us miserable our selves,
if we should carry them with us into the other world, how inconsistent would they be with happiness? They would not only make us miserable our selves,
If a man of an envious and malicious, of a peevish and passionate temper, were admitted into the mansions of the blessed, he would not onely be unhappy himself,
If a man of an envious and malicious, of a peevish and passionate temper, were admitted into the mansions of the blessed, he would not only be unhappy himself,
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and whom whilst thou wast in this world thou couldst never endure to think upon? So that the pleasures of Heaven it self could signifie no good or happiness to that man who is not so dispos'd as to take pleasure in them.
and whom while thou wast in this world thou Couldst never endure to think upon? So that the pleasures of Heaven it self could signify no good or happiness to that man who is not so disposed as to take pleasure in them.
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From all this it appears how necessary it is for us to prepare our selves for this blessed state, by the constant and sincere endeavours of a holy life,
From all this it appears how necessary it is for us to prepare our selves for this blessed state, by the constant and sincere endeavours of a holy life,
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And thus I have done with the first thing imply'd in this phrase of having our conversation in heaven, viz. the serious thoughts and considerations of heaven;
And thus I have done with the First thing implied in this phrase of having our Conversation in heaven, viz. the serious thoughts and considerations of heaven;
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God hath on purpose made this world troublesome and uneasie to us, that there might be no sufficient temptation to reasonable and considerate men to take them off from the care and thought of their future happiness;
God hath on purpose made this world troublesome and uneasy to us, that there might be no sufficient temptation to reasonable and considerate men to take them off from the care and Thought of their future happiness;
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that there might be nothing in this world that might pretend to our affection or court us with any advantage in comparison of everlasting life and glory.
that there might be nothing in this world that might pretend to our affection or court us with any advantage in comparison of everlasting life and glory.
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2. To make us very active and industrious to be as good, and to do as much good as we can in this life, that so we may be qualifi'd and dispos'd for the happiness of the next.
2. To make us very active and Industria to be as good, and to do as much good as we can in this life, that so we may be qualified and disposed for the happiness of the next.
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So often as we consider the glories that are above, how does it accuse our sloth and condemn our folly that we are less concerned for our souls than most men are for their bodies, that we will not labour half so much for an eternal inheritance as men ordinarily do for these corruptible things?
So often as we Consider the Glories that Are above, how does it accuse our sloth and condemn our folly that we Are less concerned for our Souls than most men Are for their bodies, that we will not labour half so much for an Eternal inheritance as men ordinarily do for these corruptible things?
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And how should it quicken our endeavours to have such a reward set before us, to have Crowns and Scepters in our eyes? would we but often represent to our minds the glorious things of another world, what fervours should we feel in our hearts? we should be all life, and spirit, and wing;
And how should it quicken our endeavours to have such a reward Set before us, to have Crowns and Sceptres in our eyes? would we but often represent to our minds the glorious things of Another world, what fervours should we feel in our hearts? we should be all life, and Spirit, and wing;
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How should this thought swell our resolutions and confirm our purposes of obedience, that if we have our fruit unto holiness our end will be everlasting life.
How should this Thought swell our resolutions and confirm our Purposes of Obedience, that if we have our fruit unto holiness our end will be everlasting life.
When we consider that we have but a little while to be here, that we are upon our journey travelling towards our heavenly Countrey where we shall meet with all the delights we can desire, it ought not to trouble us much to endure storms and foul ways,
When we Consider that we have but a little while to be Here, that we Are upon our journey traveling towards our heavenly Country where we shall meet with all the delights we can desire, it ought not to trouble us much to endure storms and foul ways,
And when we are safely landed in our own Country, with what pleasure shall we look back upon those rough and boisterous Seas which we have escap'd? The more troubles we have past through the kinder usage we shall find when we come to our Father's house.
And when we Are safely landed in our own Country, with what pleasure shall we look back upon those rough and boisterous Seas which we have escaped? The more Troubles we have passed through the kinder usage we shall find when we come to our Father's house.
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If this were true, Christians would not onely be of all men but of all creatures the most miserable. But out Religion hath abundantly assur'd us to the contrary.
If this were true, Christians would not only be of all men but of all creatures the most miserable. But out Religion hath abundantly assured us to the contrary.
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And the assurance of this was that which made the primitive Christians to embrace sufferings with so much cheerfulness, to glory in tribulation, and to take joyfully the spoiling of their goods, knowing that in heaven they had a better and more enduring substance.
And the assurance of this was that which made the primitive Christians to embrace sufferings with so much cheerfulness, to glory in tribulation, and to take joyfully the spoiling of their goods, knowing that in heaven they had a better and more enduring substance.
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That storm of stones which was pour'd upon St. Stephen was no more to him than a common shower when he saw the heavens open'd, and Jesus (in whose cause he suffer'd) standing on the right hand of God.
That storm of stones which was poured upon Saint Stephen was no more to him than a Common shower when he saw the heavens opened, and jesus (in whose cause he suffered) standing on the right hand of God.
4. To make us sincere in all our professions, words and actions, did men firmly believe the rewards of another world their Religion would not be onely in shew and pretence,
4. To make us sincere in all our professions, words and actions, did men firmly believe the rewards of Another world their Religion would not be only in show and pretence,
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but in life and reality, no man would put on a form of godliness that were destitute of the power of it; we should do nothing for the opinion of others,
but in life and reality, no man would put on a from of godliness that were destitute of the power of it; we should do nothing for the opinion of Others,
and every ones mask shall be taken off, and all our actions and designs shall be brought upon the publick stage and expos'd to the view of men and Angels.
and every ones mask shall be taken off, and all our actions and designs shall be brought upon the public stage and exposed to the view of men and Angels.
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I know that the thoughts of death are dismal even to good men, and we have never more need of comfort and encouragement than when we are conflicting with this last Enemy,
I know that the thoughts of death Are dismal even to good men, and we have never more need of Comfort and encouragement than when we Are conflicting with this last Enemy,
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He that looks upon death onely as a passage to glory, may welcome the messengers of it as bringing him the best and most joyfull news that ever came to him in his whole life.
He that looks upon death only as a passage to glory, may welcome the messengers of it as bringing him the best and most joyful news that ever Come to him in his Whole life.
And now I have done with the two things implyed in this phrase, of having our conversation in heaven, viz. the serious thoughts and considerations of heaven,
And now I have done with the two things employed in this phrase, of having our Conversation in heaven, viz. the serious thoughts and considerations of heaven,
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I crave your patience but a little longer, till I make some reflection upon what hath been deliver'd concerning the happiness of good men after this life.
I crave your patience but a little longer, till I make Some reflection upon what hath been Delivered Concerning the happiness of good men After this life.
We are unworthy of heaven and unfit to partake of so great a glory, if we cannot take pleasure in the contemplation of those things now, the possession whereof shall be our happiness for ever.
We Are unworthy of heaven and unfit to partake of so great a glory, if we cannot take pleasure in the contemplation of those things now, the possession whereof shall be our happiness for ever.
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With what joy then should we think of those great and glorious things which God hath prepar'd for them that love him, of that inheritance incorruptible, undefil'd, which fadeth not away, reserv'd for us in the heavens? How should we welcome the thoughts of that happy hour when we shall make our escape out of these prisons,
With what joy then should we think of those great and glorious things which God hath prepared for them that love him, of that inheritance incorruptible, undefiled, which fades not away, reserved for us in the heavens? How should we welcome the thoughts of that happy hour when we shall make our escape out of these prisons,
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when we shall pass out of this howling wilderness into the promis'd Land, when we shall be remov'd from all the troubles and temptations of a wicked and ill-natured world;
when we shall pass out of this howling Wilderness into the promised Land, when we shall be removed from all the Troubles and temptations of a wicked and ill-natured world;
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when we shall be past all storms, and secur'd from all further danger of shipwreck, and shall be safely landed in the regions of bliss and immortality? O blessed time!
when we shall be passed all storms, and secured from all further danger of shipwreck, and shall be safely landed in the regions of bliss and immortality? Oh blessed time!
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and our faith hath believ'd, and our hopes have rais'd us to the expectation of; when we shall be eas'd of all our pains, and resolv'd of all our doubts,
and our faith hath believed, and our hope's have raised us to the expectation of; when we shall be eased of all our pains, and resolved of all our doubts,
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and serve and praise him without weariness, and obey his will without the least reluctancy; and shall still be more and more delighted in the knowing, and loving, and praising,
and serve and praise him without weariness, and obey his will without the least reluctancy; and shall still be more and more delighted in the knowing, and loving, and praising,
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How should these thoughts affect our hearts, and what a mighty influence ought they to have upon our lives? The great disadvantage of the arguments fetch'd from another world is this, that those things are at a great distance from us, and not sensible to us;
How should these thoughts affect our hearts, and what a mighty influence ought they to have upon our lives? The great disadvantage of the Arguments fetched from Another world is this, that those things Are At a great distance from us, and not sensible to us;
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If these things be true and will one day be found to be so, why should they not be to me as if they were already present? why should not I be as much afraid to commit any sin as if hell were naked before me,
If these things be true and will one day be found to be so, why should they not be to me as if they were already present? why should not I be as much afraid to commit any since as if hell were naked before me,
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as if heaven were open to my view, and I saw Jesus standing at the right hand of God with crowns of glory in his hand ready to be set upon the heads of all those who continue faithfull to him?
as if heaven were open to my view, and I saw jesus standing At the right hand of God with crowns of glory in his hand ready to be Set upon the Heads of all those who continue faithful to him?
Why should we not then always live as those that must die, and as those that hope to be happy after death? To have these apprehensions vigorous and lively upon our minds this is to have our conversation in heaven, from whence also we look for a Saviour, the Lord Jesus Christ, who shall change our vile body that it may be fashioned like unto his glorious body, according to the working of that mighty power whereby he is able even to subdue all things to himself. FINIS.
Why should we not then always live as those that must die, and as those that hope to be happy After death? To have these apprehensions vigorous and lively upon our minds this is to have our Conversation in heaven, from whence also we look for a Saviour, the Lord jesus christ, who shall change our vile body that it may be fashioned like unto his glorious body, according to the working of that mighty power whereby he is able even to subdue all things to himself. FINIS.
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