FOOTNOTES:
[1] The substance of this Discourse was delivered in a Sermon at Lincoln’s-Inn, May 15, 1768.
[2] Annal. xii. c. 54. Hist. v. c. 9.
[3] Antiq. Jud. L. xx. c. 5.
[4] Acts xvi. 30.
[5] Heb. iii. 13.
[6] Gen. ii. 17.
[7] Ephes. iii. 11.
[8] 1 Pet. i. 3.
[9] Matth. xx. 28.
[10] 1 Cor. vi. 20.
[11] Heb. ix. 26.
[12] 1 John ii. 2.
[13] 1 Thess. v. 10.
[14] 1 Pet. ii. 24.
[15] 1 Pet. iii. 18.
[16] Heb. ii. 9.
[17] Eph. v. 2.
[18] Rom. v. 9.
[19] 1 Pet. i. 18, 19. 1 Cor. vi. 20.
[20] 1 Cor. xv. 22.
[21] Rev. xiii. 8.
[22] 1 Tim. iv. 10.
[23] 1 Cor. xv. 41.
[24] Matth. xxv. 46.
[25] Phil. ii. 11.
[26] John xv. 15.
[27] John xv. 13.
[28] Matth. xxiii. 8.
[29] Rev. v. 9. 1 Tim. ii. 5.
[30] Acts x. 42.
[31] John iii. 18.
[32] John xx. 28.
[33] John v. 23.
[34] Rom. vi. 22, 23.
[35] 2 Tim. i. 9.
[36] 1 Cor. xv. 22.
[37] Gal. ii. 21.
[38] Heb. xii. 14.
[39] Heb. v. 9.
[40] Eph. iv. 22.
[41] Tit. iii. 5.
[42] Tit. iii. 7.
[43] Eph. iv. 24.
[44] John xvi. 13.
[45] John xvi. 13.
[46] Thess. ii. 13.
[47] Acts ix. 31.
[48] Matth. x. 20.
[49] Gal. iv. 6.
[50] 2 Cor. iii. 17.
[51] Eph. i. 14.
[52] Ps. lxxxiv. 7.
[53] Gen. vi. 3. Rom. viii. 16.
[54] Phil. ii. 13.
[55] 1 Cor. ii. 14.
[56] Athanasian creed.
[57] So the word πρόγνωσιν means in this place; as it likewise does in Acts ii. 23. where the sense of it is clearly explained and defined by the words, τῇ ὡρισμένῃ βουλῇ, which introduce it. The participle προεγνωσμένου has the same sense in 1 Pet. i. 20.
[58] Ch. v. 1. v. 18. And vi. 16, 18.
[59] Heb. v. 9.
[60] See Sermon XXVI. in the preceding volume, p. 378.
[61] 2 Cor. vi. 16. 1 Cor. iii. 16.
[62] ἡ δὲ ἐλπὶς οὐ καταισχύνει. Rom. v. 5.
[63] For which reason it is not necessary for me to enter into the controversy, that divides the critics, concerning the authentic reading of this part of the text.
[64] 2 Pet. i. 21.
[65] Matth. i. 18.
[66] Matth. iii. 16.
[67] Matth. iv. i.
[68] Matth. xii. 28.
[69] Rom. i. 4. 1 Pet. iii. 18.
[70] Acts ii. 4.
[71] 1 Cor. xii. 11.
[72] 1 Cor. vi. 11. John xv. 26.
[73] Heb. xii. 22.
[74] 1 Pet. i. 10, 11, 12.
[75] Heb. i. 6.
[76] Luke ii. 13.
[77] Matth. iv. 11.
[78] Luke xxii. 43.
[79] Matth. xxviii, 3. Luke xxiv. 4. ἐν ἐσθήσεσιν ἀστραπτούσαις.
[80] Acts i. 10.
[81] Heb. i. 3.
[82] Milton.
[83] Rom. xvi. 25.
[84] 1 Tim. iv. 10.
[85] Acts xi. 18. ἡσύχασαν.
[86] Acts v. 14.
[87] Luke xvi. 16.
[88] Matth. xi. 12.
[89] Ps. xix. 4. Matth. xxiv. 14.
[90] Acts xix. 20.
[91] Acts ii. 24.
[92] 1 Cor. xv. 28.
[93] 1 Tim. iv. 6. ἐντρεφόμενος τοῖς λόγοις τῆς πίστεως, καὶ τῆς καλῆς διδασκαλίας.
[94] “What this or that philosopher delivered, was but a saying of his. Mankind might hearken to it, or reject it, as they pleased; or, as it suited their interest, passions, principles, or humours. They were under no obligation; the opinion of this, or that philosopher, was of no authority.” Locke, V. II. p. 578. fol. Lond. 1759.
[95] The Stoics. Ὁ σοφὸς—μόνος εἰδὼς εὔξασθαι. See Casaub. ad Sat. 11. Persii.
[96] Plato. Alcib. 11.
[97] The Epicureans of old and modern times.
—incoctum generoso pectus honesto.
Persius.
[99] Luke xvii. 4.
[100] See this argument urged by Mr. Locke, V. II. p. 574. fol. Lond. 1759.
[101] John iii. 19.
[102] Ibid. 20, 21.
[103] John iii. 18.
[104] Ferte fortiter: hoc est, quo Deum antecedatis: Ille extra patientiam malorum est, vos supra patientiam. Sen. de Prov. c. vi.
[105] Cic. Nat. Deor. iii. 36.
[106] Lord Shaftesbury, and others.
[107] Acts xvii. 31.
[108] Heb. ii. 3.
[109] Mark xvi. 20.
[110] Job xxii. 2.
[111] Hence the name of Theophrastus, or the divine speaker, given to the favourite scholar and successor of Aristotle; And hence the stories told of Plato, whose eloquence Quintilian so much admired, that he thought it more than human—Ut mihi, non hominis ingenio, sed quodam Delphico videatur oraculo instinctus. Quintil. l. x. c. 1.—Hence too, the name of Chrysostom, given to the famous Greek Father.
[112] Heb. i. 2.
[113] Phil. ii. 7.
[114] John v. 26.
[115] 1 Cor. i. 30.
[116] Mark i. 22.
[117] John iii. 11.
[118] John xii. 50.
[119] John vi. 40.
[120] Rev. ii. 10.
[121] John v. 26.
[122] John viii. 28.
[123] John xvi. 15.
[124] John x. 30.
[125] Non imitabile fulmen. Virg.
[126] Luke ii. 47.
[127] Luke xx. 26.
[128] Luke xx. 40.
[129] See Locke’s Works, vol. II. fol. p. 545-7. Lond. 1759.
[130] Locke’s Works, vol. II. fol. p. 543. Lond. 1759.
[131] Every one may observe a good many truths, which he receives at first from others, and readily assents to, as consonant to Reason, which he would have found it hard, and perhaps beyond his strength, to have discovered himself. Native and original truth is not so easily wrought out of the mine, as we, who have it delivered, ready dug and fashioned into our hands, are apt to imagine. And how often, &c. Locke’s Works, Vol. II. fol. p. 577 and 579. Lond. 1759.
[132] Luke v. 22. vi. 8. xi. 17.
[133] Luke vi. 11.
[134] Luke ix. 47.
[135] Luke xxii. 61.
[136] Matthew xxvii. xiv. and xxiv.
[137] John xviii. 4-6.
[138] Luke vii. 40. ix. 47.
[139] Prov. xxi. 1.
[140] Luke xi. 27, 28.
[141] See John ix. 39.
[142] Matth. x. 26, 27.
[143] See D. L. Vol. V. p. 339, &c. Lond. 1765.
[144] D. L. Vol. V. p. 341. n.
[145] See more on this subject in Dr. Warburton’s Sermons, Vol. I. p. 325.
[146] Luke xxiv. 45.
[147] Luke xxiv. 27.
[148] John xvi. 12. Mark iv. 33, 34.
[149] John xi. 47.
[150] Luke iv. 43.
[151] Luke iv. 29.
[152] Matt. x. 23.
[153] Mark vi. 5.
[154] Matth. vii. 6.
[155] Matth. xxvi. 56.
[156] St. Paul. 1 Cor. xv. 9.
[157] St. Peter. Mark xiv. 71.
[158] Luke xxii. 51.
[159] Luke ix. 54.
[160] Luke ix. 46.
[161] See the Essais of Montaigne.
[162] Pensées de M. Pascal, c. xvi. § 3.
[163] Acts xxii. 15. and xxvi. 22.
[164] Matthew v. 3.
[165] Compare, Luke vii. 21, 22.
[166] Matthew xv. 6.
[167] Matt. xi. 25.
[168] Luke xviii. 9.
[169] ὄχλος, the mob. John vii. 49.
[170] Eph. ii. 12.
[171] Matth. xxii. 15.
[172] Matth. xii. 37.
[173] Luke xix. 48.
[174] John vii. 46.
[175] Matth. vii. 28.
[176] Matth. xii. 23.
[177] Matth. ix. 33.
[178] Matth. ix. 8.
[179] St. James ii. 6, 7.
[180] 1 Cor. i. 26.
[181] ἐσκυλμένοι—vexati.
[182] ἐῤῥιμένοι—projecti.
[183] Matth. ix. 36.
[184] Matth. xi. 28, 29.
[185] 1 Cor. i. 27-9.
[186] Isaiah lix. 8.
[187] ψεύστης—ἀνθρωποκτόνος—John viii. 44.
[188] Matth. v. 11, 12.
[189] John xiii. 1.
[190] Matth. x. 32, 3. and 38, 9. Luke xiv. 26. 1 John iii. 16.
[191] John xvi. 2, 33.
[192] Matth. vii. 12.
[193] Luke xix. 41. John xi. 35.
[194] ἡ ἐλπὶς τῆς δόξης·—Col. i. 27.
[195] εἰς πᾶσαν τὴν ἀληθείαν.
[196] Rom. i. 21.
[197] Tim. ii. 14 and 16.
[198] Coloss. ii. 18.
[199] 2 Tim. ii. 18.
[200] Rom. xv. 13.
[201] Divine prescience, absolute decrees, &c.
[202] Bacon, Boyle, Locke, Newton.
[203] Barrow, Clarke, Butler, Warburton, &c.
[204] “It hath been the common disease of Christians from the beginning, not to content themselves with that measure of faith, which God and the Scriptures have expressly afforded us: but out of a vain desire to know more than is revealed, they have attempted to discuss things, of which we can have no light, neither from reason nor revelation.” J. Hales Works, Vol. I. p. 125. Glasg. 1765.
[205] Matth. xiii. 57.
[206] John i. 46.
[207] John vii. 52.
[208] Acts iv. 13. See Whitby on the place.
[209] John vii. 48.
[210] Matth. ix. 11.
[211] Matth. xv. 2.
[212] Luke xxiv. 21.
[213] Acts XIX.
[214] Acts xvii.
[215] Celsus, Porphyry, Julian.
[216] In his famous book, De Civitate Dei.
[217] Acts vi. 8.
[218] John xii. 31.
[219] Ephes. ii. 2.
[220] 2 Cor. iv. 4.
[221] James ii. 19.
[222] Gen. iii. 14, 15.
[223] Matth. xxv. 41.
[224] Eph. ii. 2.
[225] James iv. 7.
[226] Matth. xvii. 21.
[227] 1 Pet. v. 9.
[228] John xii. 31.
[229] Luke x. 18.
[230] Job i. 12.
[231] Matth. viii. 21.
[232] Luke ix. 1. and x. 17.
[233] Luke x. 18.
[234] John xiii. 2.
[235] ἀπὸ τοῦ πονηροῦ· Matth. vi. 13.
[236] 1 John iv. 4.
[237] 1 Cor. x. 13.
[238] Heb. ii. 14.
[239] St. John iii. 8.
[240] Rom. viii. 26.
[241] Eph. xiv. 16.
[242] Eph. xi. 2.
[243] 1 Peter v. 8.
[244] τοῦ πονηροῦ· Eph. vi. 16.
[245] Eccles. i. 17. and vii. 25.
[246] Signa, tabulas pictas, vasa cælata mirari—reckoned, by the philosophical historian, among the prognosticks of falling Rome.
[247] Homo, res sacra. Seneca.
[248] Neque enim ita generati à naturâ sumus, ut ad ludum et jocum facti esse videamur; sed ad severitatem potiùs, et ad quædam studia graviora atque majora.
Cic. Off. L. i. 29.
[249] Fastidio illis esse cœpit vita, et ipse mundus; et subit illud rabidarum deliciarum, Quousque eadem? Seneca, de tranq. anim. c. xi.
[250] Sapiens, sibique imperiosus—are convertible terms in the moral poet.
[251] Val. Max. IV. 3.
[252] 1 Cor. ix. 25.
[253] Ludo—uti quidem licet; sed, sicut somno et quietibus cæteris, tùm cùm gravibus seriisque rebus satisfecerimus.
Cic. Off. L. i. 29.
[254] Exod. xxi. 24.
[255] John xviii. 22, 23.
[256] χιτῶνα.
[257] ἀγγαρεύσει. See Grotius on the place.
[258] Luke xii. 57.
[259] Acts xvi. 37. xxv. 11.
[260] Matth, v. 11. x. 23. xxvi. 52. From the two last passages we learn, that the Jewish persecutors of Christ and his disciples were reserved for a special vengeance of Heaven; to be inflicted upon them in no long time, and here predicted, as it seems, to let the disciples know why, in this case, resistance was forbidden, God having taken the matter into his own hands.
[261] The accomplishment of prophecy is given by Jesus himself as one reason, why he forbad resistance to the Jews—how then shall the Scriptures be fulfilled, that thus it must be, i. e. that the violence of the Jews should prevail? Matth. xxvi. 54.
[262] Prov. xiii. 10.
[263] Ch. viii. 38.
[264] Mark xvi. 16.
[265] St. John xii. 48.
[266] John iv. 17.
[267] John iii. 20.
[268] John xi. 47. Acts iv. 16.
[269] Mark vi. 3.
[270] John vii. 41. i. 46.
[271] John vii. 48.
[272] John xii. 42.
[273] John xii. 43.
[274] 1 Cor. i. 23.
[275] Luke viii. 13.
[276] Mark x. 17, 23.
[277] Jer. xvii. 9.
[278] Public Baptism, disused.
[279] The Lord’s Supper, neglected.
[280] Family Prayer, omitted.
[281] 2 Tim. i. 8.
[282] 1 John ii. 28.
[283] See Bp. Warburton’s DOCTRINE OF GRACE, Ch. ix.
[284] 1 John iv. 2.
[285] 2 Tim. ii. 18.
[286] 1 Peter ii. 23.
[287] Gen. xvii. 5.
[288] Gen. xxxii. 28.
[289] Ἅδης, or death [see Grotius in loc.] is here personized: and, the gates of cities, being anciently the places of counsel and judgment, as well as their chief defence and strength, hence the gates of death are the power and policy, which this person should employ to accomplish his ends: which is, in other words, to say, that those ends, or destruction, should by no means be effected.
[290] Acts ii. 14.
[291] Acts x. and xv. 7.
[292] An ancient apologist for Christianity seems to think, that, if a sect of philosophy had been persecuted, as Christianity was, it would presently have vanished out of the world. His words are—τὴν μὲν φιλοσοφίαν τὴν Ἑλληνικὴν ἐὰν ὁ τυχὼν ἄρχων κωλύσῃ, οἴχεται παραχρῆμα· [Clemens Alexandr. Strom. L. vi. p. 827. Oxon. 1715.] Perhaps, the learned father was mistaken. But a religion, founded on facts, not on opinions, and persecuted from the beginning, could not have supported itself, if those facts had been false. This is the case of Christianity. The subsequent persecutions, when the truth of Christianity was admitted on the credit of the first martyrs, might tend to advance this religion, even though it had been originally an imposture. The difference of the two cases is palpable. The Apostles shewed, by their sufferings, that they knew what they attested to be a true fact: Succeeding sufferers shewed, that they believed it to be so.
[293] 1 Peter i. 11.
[294] Of Persecution. John xvi. 2.
Of Heresies. Acts xx. 30. 1 Cor. x. 19.
Of Mahomet’s impiety, ix. 1-12. See Mede.
Of the great Apostasy. 2 Thess. ii. &c.
Of these, and other woes still to come. The Revelation, passim.
[295] 1 Peter i. 25.
[296] Matth. vii. 24, 25.
[297] Acts xxvi. 26.
[298] Τοσοῦτός ἐστι τῶν ὑπ’ αὐτῶν γεγραμμένων ὁ γέλως, ὥστε ἀφανισθῆναι καὶ τὰ βιβλία πάλαι, καὶ ἅμα τῷ δειχθῆναι, καὶ ἀπολέσθαι τὰ πολλά. Εἰ δέ που τὶ καὶ εὑρεθείη διασωθὲν, παρὰ Χριστιανοῖς τοῦτο σωζόμενον εὕροι τις ἄν. Tom. II. p. 539. Ed. Bened.
[299] “The Christian religion,” says the finest of our English writers, whom I need not therefore stay to name, “made its way through paganism with an amazing progress and activity. Its victories were the victories of reason, unassisted by the force of human power, and as gentle as the triumphs of light over darkness.”
[300] This effect of inquiry upon the Gentile religions was foreseen by men of sense—Non sunt ista [the traditionary tales of the heathen Gods] vulgo disputanda, ne susceptas publicè religiones disputatio talis extinguat. Cic. Frag. Olivet. T. III. p. 586.
[301] The substance of this Discourse was delivered in a Sermon at Lincoln’s-Inn, May 15, 1768.
[302] Luke xii. 14.
[303] L. iv. c. 5.
[304] And to the same purpose, our excellent Archbishop Tillotson—“His [Christ’s] whipping of the buyers and sellers out of the temple, the only action of his life in which there appears any transport of anger, was no other than a BECOMING ZEAL for the honour of God’s house, which he saw so notoriously prophaned; which zeal was WARRANTED, after the example of Phinehas, by the extraordinary occasion of it.” Works, vol. iii. § 136. p. 222.
[305] Numbers, ch. xxv.
[306] Josephus, De Bello Judaico, l. iv. c. 12.
[307] Certè, quamquam Servator humani generis et Deus et Rex erat, adeoque ita universi, nedum Judæorum, dominus, ut quicquid ei placeret illud non licitum fuisse nefas sit putare; attamen, cum cæteras res omnes etiam et seipsum receptis atque stabilitis reipublicæ formulis judiciariis, qua Ebraicæ eæ essent, qua Romanæ, permiserit, atque absolutissimum justitiæ exemplar ab omni vi illicitâ, veluti privatus, abstinere voluerit; quin et tanta ei imminuerit invidia, ut nihil magis incidentium in votis esset, quam ut cujuscunque delicti reum eum peragere potuissent; haud rationi sane ita consonum videtur existimare ejectionem illam factam seu vim illatam ab eo fuisse sine agnitâ, etiam ab ipsis qui tam malignè ei invidebant, lege seu more, quo in id genus homines templi sanctitatem ita polluentes incurrere licuerit, atque vi ejicere. L. iv. c. 5. p. 464.
[308] Mr. Smith’s Discourses, Disc. vi. ch. vi. Bishop Chandler, Def. of Christianity, ch. iii. § 1. and, very lately, the Bishop of Gloucester, Div. Leg. b. iv. § 4.
[309] 1 Kings xxii. 11.
[310] Jeremiah xix.
[311] Hosea xii. 10.
[312] Matth. iii. 4.
[313] Mark xi. 7.
[314] Matth. x. 14.
[315] Luke v. 6.
[316] Mark xi. 14
[317] Matthew viii. 32.
[318] Matthew xxvii. 24.
[319] Isaiah xlii. 1, 6.
[320] Ibid. ver. 7.
[321] Isaiah lx. 10.
[322] Chap. xliii. 8.
[323] Rom. xi. 12.
[324] Mark xi. 14.
[325] Mark xi. 15-20.
[326] Mark xii. Luke xx. Matth. xxi.
[327] Luke xx. 16-19.
[328] Matthew xxi. 23.
[329] John ii. 18.
[330] Matthew xxi. 23.
[331] Luke xi. 54.
[332] Acts xxi. 21.
[333] By these stones, the ancient interpreters universally understood the Gentiles. See Whitby in loc.
[334] Matt. iii. 9.
[335] St. John, ch. ii. 19.
[336] Matthew xxvi. 61.
[337] Acts xiv. 27.
[338] Mark xi. 21, 24.
[339] Matthew xv. 24.
[340] Mark xi. 17.
[341] 1 Coloss. i. 27.