TIS one of the great Excellencies of the Christian Institution, that the Virtues and Graces it recommends to our Practice, do not only render us good and holy in our individual capacities in order to our everlasting welfare hereaster,
THIS one of the great Excellencies of the Christian Institution, that the Virtues and Graces it recommends to our Practice, do not only render us good and holy in our Individu capacities in order to our everlasting welfare hereaster,
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Secondly, I shall lay down some Rules, or Instances of moderation so explain'd. And Thirdly and Lastly, Shall conclude with a Motive or two to the practice of it,
Secondly, I shall lay down Some Rules, or Instances of moderation so explained. And Thirdly and Lastly, Shall conclude with a Motive or two to the practice of it,
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an adjective, according to the Greek idiom, put for the Substantive, NONLATINALPHABET, from the different Translations and Usages whereof we may be able to pick out and frame to ourselves a sufficient notion of the virtue recommended in the Text.
an adjective, according to the Greek idiom, put for the Substantive,, from the different Translations and Usages whereof we may be able to pick out and frame to ourselves a sufficient notion of the virtue recommended in the Text.
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Some Versions render it in this place by the word Mansuetudo, Meekness: Others by the word Humanitas, Humanity, a just sense of the dignity of humane Nature, and a behaviour suitable thereto:
some Versions render it in this place by the word Mansuetudo, Meekness: Others by the word Humanitas, Humanity, a just sense of the dignity of humane Nature, and a behaviour suitable thereto:
Our Translation render'd it formerly by the word Patience, and so I find some Interpreters would still have it, importing thereby an even and equable disposition of mind under all events, at the 24 of the Acts, the 4 ver. 'tis rendred Clemency, which is but another word for Mildness, the one in private Persons, the other in Men of Power and Authority,
Our translation rendered it formerly by the word Patience, and so I find Some Interpreters would still have it, importing thereby an even and equable disposition of mind under all events, At the 24 of the Acts, the 4 ver. it's rendered Clemency, which is but Another word for Mildness, the one in private Persons, the other in Men of Power and authority,
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In the 2. Epist, of the Corinthians 10. chap. 1. ver. 'tis joyned as Synonimous, with the word NONLATINALPHABET, Mildness or Meekness, and is there rendred Gentleness. Now I Paul my self beseech you by the meekness, and NONLATINALPHABET, Gentleness of Christ, &c. by that facile and tractable disposition, which was visible in our Lord and Saviour.
In the 2. Epistle, of the Corinthians 10. chap. 1. ver. it's joined as Synonymous, with the word, Mildness or Meekness, and is there rendered Gentleness. Now I Paul my self beseech you by the meekness, and, Gentleness of christ, etc. by that facile and tractable disposition, which was visible in our Lord and Saviour.
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Aristotle (to omit several other places of Scripture, where it is render'd to the same effect) uses the word in a more narrow and confined sense than any we have yet mention'd;
Aristotle (to omit several other places of Scripture, where it is rendered to the same Effect) uses the word in a more narrow and confined sense than any we have yet mentioned;
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yet, as Grotius observes, the word is not limited to this forinsic sense here, but according to him, it imports, partly, a disposition of mind, whereby a Man is inclined to recede from his own Right upon occasion,
yet, as Grotius observes, the word is not limited to this forinsic sense Here, but according to him, it imports, partly, a disposition of mind, whereby a Man is inclined to recede from his own Right upon occasion,
from all which I think, we may collect, that Moderation in general will amount to the due observation of a mean betwixt all unjustifiable excesses in matters of difference and contest amongst Men, proceeding from a just amplitude and ingenuity of Spirit,
from all which I think, we may collect, that Moderation in general will amount to the due observation of a mean betwixt all unjustifiable Excesses in matters of difference and contest among Men, proceeding from a just amplitude and ingenuity of Spirit,
and then Moderation, as it relates to religious differences (in which sense I shall principally consider it here) will be that gentle and equable disposition of mind, whereby a Christian, upon a clear sense of the main design of his Religion,
and then Moderation, as it relates to religious differences (in which sense I shall principally Consider it Here) will be that gentle and equable disposition of mind, whereby a Christian, upon a clear sense of the main Design of his Religion,
and a due consideration of the passions, preposessions, and other infirmities of Humane Nature, is inclined to the most amicable and gentle methods of healing and accommodating lesser differences about matters of Religion, in order to the more general advancement of more important Truths,
and a due consideration of the passion, preposessions, and other infirmities of Humane Nature, is inclined to the most amicable and gentle methods of healing and accommodating lesser differences about matters of Religion, in order to the more general advancement of more important Truths,
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for if a man, by the uncertain and irrisistable swing of humane affairs, is driven to relaxations of the rigour of things, contrary to the bent and bias of his own, otherwise inflexible, inclinations,
for if a man, by the uncertain and irrisistable swing of humane affairs, is driven to relaxations of the rigour of things, contrary to the bent and bias of his own, otherwise inflexible, inclinations,
Now the great end of the Christian Institution being to render every individual Christian good and holy here in order to his everlasting happiness hereafter,
Now the great end of the Christian Institution being to render every Individu Christian good and holy Here in order to his everlasting happiness hereafter,
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and the peace of the particular Community in which he lives, our Man of temper and moderation must alwayes have a special eye and regard to the advancement of these in all his proceedings,
and the peace of the particular Community in which he lives, our Man of temper and moderation must always have a special eye and regard to the advancement of these in all his proceedings,
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And here take notice, that I exclude all secular and narrow considerations from being justifiable motives to the exercise of that moderation I would perswade to.
And Here take notice, that I exclude all secular and narrow considerations from being justifiable motives to the exercise of that moderation I would persuade to.
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pleasing all men in all things, not seeking his own profit, or interest, the gratification of his own passion or humour, but the profit of many, that they may be saved, 1 Cor. 10. 33.
pleasing all men in all things, not seeking his own profit, or Interest, the gratification of his own passion or humour, but the profit of many, that they may be saved, 1 Cor. 10. 33.
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i. e. in short, from this undeniable maxime, that these, and other such like things render an intire harmony and a agreement in opinion an impossibility in morality,
i. e. in short, from this undeniable maxim, that these, and other such like things render an entire harmony and a agreement in opinion an impossibility in morality,
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whereupon our moderate Man, upon a principle of the most extensive benificence, and compassion on the score of these unhappily dividing infirmities of our Nature, is inclined to make use of such prudential expedients,
whereupon our moderate Man, upon a principle of the most extensive beneficence, and compassion on the score of these unhappily dividing infirmities of our Nature, is inclined to make use of such prudential expedients,
For as for such as sap the foundations, or doctrines, by direct and necessary consequence•, tending to the subversion of them, there's room indeed for base servile Spirits to temporize and betray their Religion,
For as for such as sap the foundations, or doctrines, by Direct and necessary consequence•, tending to the subversion of them, there's room indeed for base servile Spirits to temporize and betray their Religion,
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but there's no room, that I know of, for any virtuous moderation, unless that of a fair and civiliz'd handling the matters in debate, without virulent and unmannerly reflexions.
but there's no room, that I know of, for any virtuous moderation, unless that of a fair and civilized handling the matters in debate, without virulent and unmannerly reflexions.
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And after what has been said, if there be any vice, or unwarrantable artifice, that pretends to the name and mine of this excellent Grace, Rectum est index sui & obloqui, we may easily pull off its vizor,
And After what has been said, if there be any vice, or unwarrantable artifice, that pretends to the name and mine of this excellent Grace, Rectum est index sui & obloqui, we may Easily pull off its vizor,
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and discriminate it from the vertue in the Text, by the description given of it. And thus much of the first general, the true notion of a virtuous Moderation.
and discriminate it from the virtue in the Text, by the description given of it. And thus much of the First general, the true notion of a virtuous Moderation.
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if possible, by general arguments to dispose Men to, and by general lines to chalk out the way that Leades to the great end of peace, and a good understanding.
if possible, by general Arguments to dispose Men to, and by general lines to chalk out the Way that Leads to the great end of peace, and a good understanding.
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The first Rule of moderation then in general, shall be this, to attemperate our concern for or against things with charity and discretion. For if Fury once usurps the name of Zeal, and those drunken Pilots, our Passions, sit at the Helm, (for Passion is a sort of ebriety of the mind) what can men expect but that,
The First Rule of moderation then in general, shall be this, to attemperate our concern for or against things with charity and discretion. For if Fury once usurps the name of Zeal, and those drunken Pilots, our Passion, fit At the Helm, (for Passion is a sort of ebriety of the mind) what can men expect but that,
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If our Zeal push us on to exasperating Language, harsh and severe censures, malicious misconstructions, &c. beyond the measures that Charity prescribes, we violate the prime and irrepealable Laws of our common Religion,
If our Zeal push us on to exasperating Language, harsh and severe censures, malicious misconstructions, etc. beyond the measures that Charity prescribes, we violate the prime and irrepealable Laws of our Common Religion,
We must therefore in all our debates, especially in those of the Nature we speak of, always appoint two Moderators of our Zeal and Concernment, Prudence in our Political, and Charity in our Religious Capacity, without both,
We must Therefore in all our debates, especially in those of the Nature we speak of, always appoint two Moderators of our Zeal and Concernment, Prudence in our Political, and Charity in our Religious Capacity, without both,
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without which all our doings, how briskly and how bravely soever we may think we lay about us, are most certainly nothing worth, have no intrinsic value in them here,
without which all our doings, how briskly and how bravely soever we may think we lay about us, Are most Certainly nothing worth, have no intrinsic valve in them Here,
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apt to carry their Opponents into the same unjustifiable excesses, especially if the Sparks chance to fall upon Men of as combustible matter as those who sent them out;
apt to carry their Opponents into the same unjustifiable Excesses, especially if the Sparks chance to fallen upon Men of as combustible matter as those who sent them out;
for we may endeavour to perswade him to great purpose, who, by the rude treatment we give him, shall have reason to think himself the Object of our Malice, or our Scorn.
for we may endeavour to persuade him to great purpose, who, by the rude treatment we give him, shall have reason to think himself the Object of our Malice, or our Scorn.
if we do really and in good earnest aim at an Honourable Peace, and a good Understanding, (and God forgive them that do not) to betake our selves to humane methods of perswasion, the bands of love,
if we do really and in good earnest aim At an Honourable Peace, and a good Understanding, (and God forgive them that do not) to betake our selves to humane methods of persuasion, the bans of love,
to endeavour to catch one another, as the Apostle speaks of himself in relation to the Corinthians, craftily and with guile, by all the Christian methods of endearment, kindness, candor, meekness, good words;
to endeavour to catch one Another, as the Apostle speaks of himself in Relation to the Corinthians, craftily and with guile, by all the Christian methods of endearment, kindness, candor, meekness, good words;
and be ready to be cramm'd down our Throats, upon our inability to swallow them, away then with Modalities, Comprehensions, compounding or comprimising the difference;
and be ready to be crammed down our Throats, upon our inability to swallow them, away then with Modalities, Comprehensions, compounding or compromising the difference;
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here the rule is, on the contrary, to contend earnestly for the faith, to be zealously affected, to withstand our Adversaries to the face, to keep our Posts, maintain our ground,
Here the Rule is, on the contrary, to contend earnestly for the faith, to be zealously affected, to withstand our Adversaries to the face, to keep our Posts, maintain our ground,
But now in less momentous and important differences, as ours confessedly are on all hands, the same measure of zeal and stiffness is not, I conceive, warrantable on either side,
But now in less momentous and important differences, as ours confessedly Are on all hands, the same measure of zeal and stiffness is not, I conceive, warrantable on either side,
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or Rule, as far as we possibly can, whereunto we have already attain'd, an endeavour of reducing our Brethren from their Errors in the spirit of meekness, and the like.
or Rule, as Far as we possibly can, whereunto we have already attained, an endeavour of reducing our Brothers from their Errors in the Spirit of meekness, and the like.
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In a word therefore, our zeal •or or against things should always bear proportion to their just weight and importance, otherwise it becomes both criminal and ridiculous.
In a word Therefore, our zeal •or or against things should always bear proportion to their just weight and importance, otherwise it becomes both criminal and ridiculous.
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as resolvedly to bolt out all evidence to the contrary, and leave no room for a further enquiry into the grounds and reasons of the things he is at present perswaded of;
as resolvedly to bolt out all evidence to the contrary, and leave no room for a further enquiry into the grounds and Reasons of the things he is At present persuaded of;
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for that is not to act in the middle way which alone is suitable to the reasonable nature, that being in it self a sort of medium betwixt the brute and the Divinity,
for that is not to act in the middle Way which alone is suitable to the reasonable nature, that being in it self a sort of medium betwixt the brutus and the Divinity,
and therefore he who is thus resolvedly partial, and rigidly deaf to all Objections that may shake the certainty of the things he is perswaded of, acts not like the reasonable humane Creature he pretends to be,
and Therefore he who is thus resolvedly partial, and rigidly deaf to all Objections that may shake the certainty of the things he is persuaded of, acts not like the reasonable humane Creature he pretends to be,
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but either below himself, with the obstinacy and sturdiness of a brute, or a above himself, in a manner fit only for the infinite and inerrable knowledg of God.
but either below himself, with the obstinacy and sturdiness of a brutus, or a above himself, in a manner fit only for the infinite and inerrable knowledge of God.
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Our moderate man then is never invincibly stiff and tenacious, but as his ears are always open, to the voice of reason and truth, from whatsoever point of the Compass the sound comes,
Our moderate man then is never invincibly stiff and tenacious, but as his ears Are always open, to the voice of reason and truth, from whatsoever point of the Compass the found comes,
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He is ready upon occasion of enquiry into things, to divest himself, as far as possible, of his former prejudices and prepossessions, sets up the Imperial Standard of Reason instead of them,
He is ready upon occasion of enquiry into things, to divest himself, as Far as possible, of his former prejudices and prepossessions, sets up the Imperial Standard of Reason instead of them,
and deal just the quite contrary measure to all others, must in all humane probability, often oblige himself to contradict Truth, defend unjustifiable proceedings,
and deal just the quite contrary measure to all Others, must in all humane probability, often oblige himself to contradict Truth, defend unjustifiable proceedings,
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And yet such is the weakness of the generality of men, that they are carried away sometimes by the names of Leaders and Parties, one is for Pa•l, another for Apollo's, and a third for Cep•as, and yet possibly without due examination,
And yet such is the weakness of the generality of men, that they Are carried away sometime by the names of Leaders and Parties, one is for Pa•l, Another for Apollo's, and a third for Cep•as, and yet possibly without due examination,
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or designs, without any farther enquiry into the nature of the things themselves, according to that excellent and just observation, Pauci res ipsas sequuntur, plures nomina rerum, plurimi nomina Magistrorum.
or designs, without any farther enquiry into the nature of the things themselves, according to that excellent and just observation, Pauci Rest Itself sequuntur, plures nomina rerum, Plurimi nomina Magistrorum.
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and the like suffer'd under the imputation of fanaticism, and thus again, on the other hand, has conformity with the best constituted Church upon earth been obstructed, only because some men were pleas'd,
and the like suffered under the imputation of fanaticism, and thus again, on the other hand, has conformity with the best constituted Church upon earth been obstructed, only Because Some men were pleased,
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and pray God our foolish passions, animosities, and prejudices do not still give the same common enemy the same fatal opportunity of practising upon us.
and pray God our foolish passion, animosities, and prejudices do not still give the same Common enemy the same fatal opportunity of practising upon us.
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they must have no men in admiration through prejudice, education, or passion, and not hold the Faith of Christ with respect of persons; and by thus doing they will purchase to themselves the applause of their own Consciences, a good report among all honest and understanding men,
they must have no men in admiration through prejudice, education, or passion, and not hold the Faith of christ with respect of Persons; and by thus doing they will purchase to themselves the applause of their own Consciences, a good report among all honest and understanding men,
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but NONLATINALPHABET, every one the things of another, (1 Cor. 10. 21.) the common publick good of the whole Community concern'd in the contect, not the private separate advantage of any one single party;
but, every one the things of Another, (1 Cor. 10. 21.) the Common public good of the Whole Community concerned in the contect, not the private separate advantage of any one single party;
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and reassume we, on the contrary, that just amplitude and generosity of temper, that like charity seeketh not its own, but the publick and most universal good.
and reassume we, on the contrary, that just amplitude and generosity of temper, that like charity seeks not its own, but the public and most universal good.
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6ly. Another Rule, or instance, of a virtuous Moderation is for men to put the most charitable constructions they can upon one another's actions and perswasions, ascribing them to the best causes, assigning them the best ends,
6ly. another Rule, or instance, of a virtuous Moderation is for men to put the most charitable constructions they can upon one another's actions and persuasions, ascribing them to the best Causes, assigning them the best ends,
For, for men immediately to fall foul upon one another's integrity, to charge the difference of perswasions and practises observable amongst us, upon the corruption of our minds,
For, for men immediately to fallen foul upon one another's integrity, to charge the difference of persuasions and practises observable among us, upon the corruption of our minds,
Let us not therefore, if we have any sense of moderation and temper, persist to dress up things in shapes, that for ought we know belong not to them, in hideous and portentous forms to frighten and exasperate one another,
Let us not Therefore, if we have any sense of moderation and temper, persist to dress up things in shapes, that for ought we know belong not to them, in hideous and portentous forms to frighten and exasperate one Another,
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Nor is it, secondly, any more justifiable to load the several causes men may chance to maintain with the exorbitancies or irregularities of their particular abetters, in as much as there is no necessary connexion betwixt truth and error in the understanding, and rectitude and obliquity in the will;
Nor is it, secondly, any more justifiable to load the several Causes men may chance to maintain with the Extravagancies or irregularities of their particular abetters, in as much as there is no necessary connexion betwixt truth and error in the understanding, and rectitude and obliquity in the will;
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as their errors were gross and pernicious, so, what is but a melancholly consideration, we need not go far for instances of those, whose lives are as scandalous, as their communion is orthodox.
as their errors were gross and pernicious, so, what is but a melancholy consideration, we need not go Far for instances of those, whose lives Are as scandalous, as their communion is orthodox.
And therefore possibly 'twere most advisable for men in such cases, fairly and modestly to propound their reasons, without endeavouring forcibly to bear down their Adversaries with the strength of them,
And Therefore possibly 'twere most advisable for men in such cases, fairly and modestly to propound their Reasons, without endeavouring forcibly to bear down their Adversaries with the strength of them,
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better therefore, I say, leave men to the cool of their thoughts, and suffer private reflexion to work what bearing hard upon them would never produce,
better Therefore, I say, leave men to the cool of their thoughts, and suffer private reflection to work what bearing hard upon them would never produce,
9ly. and lastly, Another Rule of the Moderation I perswade to, is what the same Apostle advises in the same Chapter to the Romans; above mention'd, at the third vers.
9ly. and lastly, another Rule of the Moderation I persuade to, is what the same Apostle advises in the same Chapter to the Romans; above mentioned, At the third vers.
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Let not him that eateth (him, who, upon the abolition of the Ceremonial dispensation by our Lord is satisfied, he may lawfully eat of such meats as in the Levitical Law were reputed unclean) despise him that eateth not;
Let not him that Eateth (him, who, upon the abolition of the Ceremonial Dispensation by our Lord is satisfied, he may lawfully eat of such Meats as in the Levitical Law were reputed unclean) despise him that Eateth not;
(him, who on the other hand, through his former prejudices thinks himself still obliged to abstain from them) and let not him which eateth not, judge (or condemn) him that eateth. Where 'tis manifest each party rallied and reflected on the other.
(him, who on the other hand, through his former prejudices thinks himself still obliged to abstain from them) and let not him which Eateth not, judge (or condemn) him that Eateth. Where it's manifest each party rallied and reflected on the other.
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and probably condemn'd the Eaters as persons irreligious, that made no conscience of their actions, and who were ready, upon occasion, to comply with any thing;
and probably condemned the Eaters as Persons irreligious, that made no conscience of their actions, and who were ready, upon occasion, to comply with any thing;
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and indeed the reasonableness and wisdom of the Apostle's advice is demonstrable from the nature of the two extremes of which these parties were guilty;
and indeed the reasonableness and Wisdom of the Apostle's Advice is demonstrable from the nature of the two extremes of which these parties were guilty;
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I might detain you longer upon this head, but whilst I treat of Moderation, I must remember that I am then more especially obliged to keep within bounds my self,
I might detain you longer upon this head, but while I Treat of Moderation, I must Remember that I am then more especially obliged to keep within bounds my self,
And need there indeed any other motives besides the simple reasonableness of the thing, to induce men to the practice of any one particular I have perswaded to? need I yet advise men to be sober, modest, prudent,
And need there indeed any other motives beside the simple reasonableness of the thing, to induce men to the practice of any one particular I have persuaded to? need I yet Advice men to be Sobrium, modest, prudent,
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1. That the moderation I recommend is the peculiar virtue and ornament of that excellent Church you own your selves members of, the Church of England; I say again, of the Church of England, which in her very fundamental Constitution, is a mean betwixt the two extremities, Superstition on the one hand, and Enthusiasm on the other;
1. That the moderation I recommend is the peculiar virtue and ornament of that excellent Church you own your selves members of, the Church of England; I say again, of the Church of England, which in her very fundamental Constitution, is a mean betwixt the two extremities, Superstition on the one hand, and Enthusiasm on the other;
unless they could, at the same time, prove that the personal failures, indiscretions, passions, &c. of every particular member of her Communion are adopted into her Constitution, which were no less an absurd than an uncharitable Position.
unless they could, At the same time, prove that the personal failures, indiscretions, passion, etc. of every particular member of her Communion Are adopted into her Constitution, which were no less an absurd than an uncharitable Position.
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And how was he to all, as a Learned Prelate of our own asks the question, if he did not sometimes remit of his right to some, & indeed had the Saint solicited the Christian cause with the same zeal and stiffness, the Persecutor had pursued it with not long before, he might have saved himself the labour of preaching the Gospel from Jerusalem round about to Illiricum, his Gospel had been hid to all intents and purposes:
And how was he to all, as a Learned Prelate of our own asks the question, if he did not sometime remit of his right to Some, & indeed had the Saint solicited the Christian cause with the same zeal and stiffness, the Persecutor had pursued it with not long before, he might have saved himself the labour of preaching the Gospel from Jerusalem round about to Illyricum, his Gospel had been hid to all intents and Purposes:
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And in his own language, he had spoke all the while unto the air; in as much as experience attests, that fierceness and violence are the most improper engines imaginable to move the great weights of so strong prepossession, and such long prescription.
And in his own language, he had spoke all the while unto the air; in as much as experience attests, that fierceness and violence Are the most improper Engines imaginable to move the great weights of so strong prepossession, and such long prescription.
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Nay, 'tis farther evident that the transactions of the whole Apostolick Synod recorded in the 15th. of the Acts, are an eminent instance of the temperate proceeding I at present recommend.
Nay, it's farther evident that the transactions of the Whole Apostolic Synod recorded in the 15th. of the Acts, Are an eminent instance of the temperate proceeding I At present recommend.
or Decree, to which they should be obliged to submit, without farther debate, upon pain of Anathema, yet I say, notwithstanding all these indisputable advantages on their side, it seem'd good to the Holy Ghost, and to the Apostles, to come rather to a Temperament; for they proceeded neither to an absolute prohibition of the Mosaique Rites after conversion, wisely considering that they might thereby have exasperated the Judaizing Zealots into an absolute Apostasie from the faith;
or decree, to which they should be obliged to submit, without farther debate, upon pain of Anathema, yet I say, notwithstanding all these indisputable advantages on their side, it seemed good to the Holy Ghost, and to the Apostles, to come rather to a Temperament; for they proceeded neither to an absolute prohibition of the Mosaic Rites After conversion, wisely considering that they might thereby have exasperated the Judaizing Zealots into an absolute Apostasy from the faith;
as to require any other observances of them than such as they presumed were requisite, in that exigency of affairs, in order to a perfect union and agreement amongst them, that they might thereby prudentially remove such occasions of difference as might obstruct the growth and progress of the common Christianity in the world.
as to require any other observances of them than such as they presumed were requisite, in that exigency of affairs, in order to a perfect Union and agreement among them, that they might thereby prudentially remove such occasions of difference as might obstruct the growth and progress of the Common Christianity in the world.
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for what, I beseech you, is God's whole Government of the world, but a moderation of the rigour of his justice, with a temperament of mercy? For if he should be extreme to mark what is done amiss,
for what, I beseech you, is God's Whole Government of the world, but a moderation of the rigour of his Justice, with a temperament of mercy? For if he should be extreme to mark what is done amiss,
and not recede one jot from his just pretensions against us, Who could live if God should do this? and it appears to me a very hard case, that we cannot be induced to treat one another with the same temper that our common God treats us all with.
and not recede one jot from his just pretensions against us, Who could live if God should do this? and it appears to me a very hard case, that we cannot be induced to Treat one Another with the same temper that our Common God treats us all with.
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He is not far off in his final judgment of all flesh, and then I am sure the best of us all will stand in need of that temper and moderation in him, which we deny to one another.
He is not Far off in his final judgement of all Flesh, and then I am sure the best of us all will stand in need of that temper and moderation in him, which we deny to one Another.
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Sure I am that if an unnatural ingratitude, unchristian animosities, ill grounded jealousies, unreasonable dissatisfactions, sinful murmurings, if, I say, in a word, one of the worst abuses that ever was of one of the greatest of mercies in possession, be a fatal fore-runner of the forest of Judgments in reversion, we of all Mankind bid the fairest for them.
Sure I am that if an unnatural ingratitude, unchristian animosities, ill grounded jealousies, unreasonable dissatisfactions, sinful murmurings, if, I say, in a word, one of the worst Abuses that ever was of one of the greatest of Mercies in possession, be a fatal forerunner of the forest of Judgments in reversion, we of all Mankind bid the Fairest for them.
For if, after God has unexpectedly dropt his mercies in our mouths, we shall u•gratefully throw them up again, will not the Divine indignation have just reason to use the same passionate expostulation with us that he did with the dull murmuring Israelites of old, What could I ha•e done more for my Vineyard that I have not done for it? and to inflict likewise the same judgment upon us;
For if, After God has unexpectedly dropped his Mercies in our mouths, we shall u•gratefully throw them up again, will not the Divine Indignation have just reason to use the same passionate expostulation with us that he did with the dull murmuring Israelites of old, What could I ha•e done more for my Vineyard that I have not done for it? and to inflict likewise the same judgement upon us;
If we will still persist to sacrifice our Holy Religion, the interests of Truth and of the Gospel, all in a word, that is dear to us as m•n or Christians, to our passions, animositi•s, s•lf-will, private interests, notions;
If we will still persist to sacrifice our Holy Religion, the interests of Truth and of the Gospel, all in a word, that is dear to us as m•n or Christians, to our passion, animositi•s, s•lf-will, private interests, notions;
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and when thou, Lord, shalt come to judg the World, ' twil• not then, surely, be enquired, who has most stiftly and vehemently asserted the little inferior opinions, perswasions,
and when thou, Lord, shalt come to judge the World, ' twil• not then, surely, be inquired, who has most stiftly and vehemently asserted the little inferior opinions, persuasions,
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and interests of his own particular party, but who in his life and conversation has most promoted the true Spirit and Genius of thy holy Religion for its own sake, and most laboured the advancement of one of those great and glorious ends thou camest into the world for, of Peace on earth, and good will a mongst men. FINIS.
and interests of his own particular party, but who in his life and Conversation has most promoted the true Spirit and Genius of thy holy Religion for its own sake, and most laboured the advancement of one of those great and glorious ends thou camest into the world for, of Peace on earth, and good will a amongst men. FINIS.
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