The precise Nature and Force of Christ's Argument, founded on Exod. iii. 6. against the Sadducees. Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is Beloved, if our heart condemn us not, then have we confi- dence toward God. And whatsoever we ask, we receive The Nature and Manner in which the Holy Spirit may be The precise Nature of the Blasphemy against the Holy Ghost. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me ? And he said, Who art thou, Lord? And the Lord said, I The History and Character of Balaam. And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying, Behold, there is a people come out of Egypt, which covereth The Appearance of Samuel to Saul at En-dor. And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is de- parted from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do. Then said Samuel, Wherefore then dost thou ask of me, see- ! SERMON I. The Nature of Peaceableness, with the Foundation and Extent of its Obligations. ROM. xii. 18. If it be possible, as much as lieth in you, live peaceably with all men. THE words I have now read making a distinct and entire sentence of themselves, I need not observe any thing of their connection or coherence with what goes before or after. They are an exhortation from the mouth of an Apostle, to live peaceably with all men, of whatever nation or religion, sect or profession, quality or condition: none are excepted. We are to live peaceably with all, on the score of humanity and Christian charity. But then this is to be so only upon supposition, that it is possible in the nature of the thing, and also reasonable: that is, that we be not under any either natural or moral incapacity of doing it for then the obligation must of course cease; not wholly and entirely, but in part, for we are still to endeavour to the utmost of our power to live peaceably. "If it be possible, as much as lieth in you, "live peaceably with all men." The subject which this leads me to treat of, will not, I hope, be thought foreign or unsuitable to the time, the place, or the occasion. The time; when having peace with our enemies abroad, we have need of the strictest caution to be united in affections at home: the place; the honour and prosperity whereof are very nearly concerned in the offices of peace and love: the occasion; the design of which is, for the promoting of peace and order, for composing dissensions, and healing of differences in a judicial way; that we may the better "live "quiet and peaceable lives in all godliness and honesty." I shall therefore, without farther preface, propose the following method of discourse. I. I shall inquire what obligations we lie under to peaceableness with all men, show whereon they are founded, and how far they extend. II. I shall consider the particular duties and offices implied in this duty of peaceableness, and therein give general directions for a peaceable conduct. III. And lastly, I shall apply the general rules to some special cases and instances, particularly to that which the present occasion offers to us. First, I am to inquire what obligations we lie under to peaceableness with all men, to show whereon they are founded, and how far they extend. Our obligations to this duty are very great and manifest. They are founded in the nature and reason of things, are in some sense antecedent to all laws human and divine, and are bound upon us by both, because it was reasonable and necessary they should be so. They arise immediately from the mutual relation we bear to each other, and the capacity we are put into of promoting each other's happiness; and if we run them up to the fountain and foundation of all, "God blessed for ever," we shall find that they flow more remotely from the unchangeable perfections of his nature, from his wisdom and goodness. When he was pleased to make such a creature as man, his primary end and design (excepting) his own glory, which is coincident with it) was to make him happy for ever with himself in heaven; and his secondary was to make him in some measure also happy here in this state of probation. All his laws natural and positive plainly center in these two, or rather ultimately |