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THE DANGER OF PROSPERITY. PROV. 1. 32. The Prosperity of Fools shall destroy them.
THE DANGER OF PROSPERITY. CURAE. 1. 32. The Prosperity of Fools shall destroy them.
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IN the former Verses, the Divine Wisdom is introduc'd in a very elegant and pathetical manner, reclaiming Men from their miserable Errors, to partake of Light and Felicity.
IN the former Verses, the Divine Wisdom is introduced in a very elegant and pathetical manner, reclaiming Men from their miserable Errors, to partake of Light and Felicity.
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The Address is directed to them with Upbraidings and Indignation at their Folly, and with tender compassion for their Ruin.
The Address is directed to them with Upbraidings and Indignation At their Folly, and with tender compassion for their Ruin.
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How long ye simple ones will ye love simplicity? and Fools hate knowledg? Thus 'tis said of our Saviour, the Incarnate Wisdom of God, That he look'd on the Pharisees with anger, being grieved at the hardness of their hearts. How long you simple ones will you love simplicity? and Fools hate knowledge? Thus it's said of our Saviour, the Incarnate Wisdom of God, That he looked on the Pharisees with anger, being grieved At the hardness of their hearts.
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We have also exprest, an earnest desire of their Conversion, Turn ye at my Reproof.
We have also expressed, an earnest desire of their Conversion, Turn you At my Reproof.
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And that is seconded by a gracious Promise, I will pour out my Spirit upon you, to illuminate and conduct you in the way of Life.
And that is seconded by a gracious Promise, I will pour out my Spirit upon you, to illuminate and conduct you in the Way of Life.
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But for their stupid obstinacy in despising the Counsel, and rejecting the Reproofs of Wisdom, they are surprized with utter destruction.
But for their stupid obstinacy in despising the Counsel, and rejecting the Reproofs of Wisdom, they Are surprised with utter destruction.
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This is described with that Train of killing Circumstances, that are the most forcible Excitations timely to prevent that Evil, which neglected, will be remediless:
This is described with that Train of killing circumstances, that Are the most forcible Excitations timely to prevent that Evil, which neglected, will be remediless:
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Because I have called, and ye refused, I have stretched out my hand, and no Man regarded; Because I have called, and you refused, I have stretched out my hand, and no Man regarded;
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I will also laugh at your calamity, and mock when your fear cometh:
I will also laugh At your calamity, and mock when your Fear comes:
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When your fear cometh as a Whirlwind, when distress and anguish cometh upon you, then shall they call on me, but I will not answer;
When your Fear comes as a Whirlwind, when distress and anguish comes upon you, then shall they call on me, but I will not answer;
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they shall seek me early, but they shall not find me: for that they hated knowledg, and despised the fear of the Lord. they shall seek me early, but they shall not find me: for that they hated knowledge, and despised the Fear of the Lord.
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In their distress they supplicate for Mercy;
In their distress they supplicate for Mercy;
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but as they were unchang'd, notwithstanding all the gracious Calls of God to Repentance, so he is not moved by all their mournful Intreaties,
but as they were unchanged, notwithstanding all the gracious Calls of God to Repentance, so he is not moved by all their mournful Entreaties,
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and takes pleasure in his Righteous Judgments upon them. Their final Ruin is resolved into its proper Cause;
and Takes pleasure in his Righteous Judgments upon them. Their final Ruin is resolved into its proper Cause;
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the wilful hardness of Sinners, and the abuse of those Mercies that should have melted them into a compliance with the Divine Giver of them.
the wilful hardness of Sinners, and the abuse of those mercies that should have melted them into a compliance with the Divine Giver of them.
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For that they hated Knowledg, and did not chuse the Fear of the Lord. For the turning away of the Simple shall slay them; For that they hated Knowledge, and did not choose the fear of the Lord. For the turning away of the Simple shall slay them;
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and the Prosperity of Fools shall destroy them. and the Prosperity of Fools shall destroy them.
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The title of Fool, is the usual Character of the Sinner in the Language of Wisdom;
The title of Fool, is the usual Character of the Sinner in the Language of Wisdom;
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and 'tis with great reason and congruity attributed to him, in opposition to Prudence, the universal Vertue and supream director of humane Life.
and it's with great reason and congruity attributed to him, in opposition to Prudence, the universal Virtue and supreme director of humane Life.
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For as by Prudence a Man so governs himself, and regulates his actions, as to avoid impendent Evils ▪ and to obtain that Good that is suitable to his necessities:
For as by Prudence a Man so governs himself, and regulates his actions, as to avoid impendent Evils ▪ and to obtain that Good that is suitable to his necessities:
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So 'tis the effect of Folly, not to foresee Evils to prevent them, and to neglect the Season of obtaining what is Good.
So it's the Effect of Folly, not to foresee Evils to prevent them, and to neglect the Season of obtaining what is Good.
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And by how much the Good is more valuable and desirable, and the Evil is more pernicious and threatning;
And by how much the Good is more valuable and desirable, and the Evil is more pernicious and threatening;
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in proportion, the Folly is more unpardonable and woful, that loses the one, and exposes to the other.
in proportion, the Folly is more unpardonable and woeful, that loses the one, and exposes to the other.
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And this is justly charg'd upon every wilful impenitent Sinner.
And this is justly charged upon every wilful impenitent Sinner.
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Prosperity comprehends all things in the order of Nature, that are so much admir'd and desir'd by Worldly Men;
Prosperity comprehends all things in the order of Nature, that Are so much admired and desired by Worldly Men;
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Riches, Honours, Pleasures, Health, Strength, Peace, Plenty, and the abundant Variety of what is grateful to the carnal Mind and Appetites.
Riches, Honours, Pleasures, Health, Strength, Peace, Plenty, and the abundant Variety of what is grateful to the carnal Mind and Appetites.
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These Blessings of God, abus'd and perverted by the Folly of Men, are turn'd into Weapons of Unrighteousness, to offend God,
These Blessings of God, abused and perverted by the Folly of Men, Are turned into Weapons of Unrighteousness, to offend God,
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and wound their Souls to everlasting Death. The Point I shall insist on, is this; Prosperity abused, is fatal and destructive to foolish Sinners.
and wound their Souls to everlasting Death. The Point I shall insist on, is this; Prosperity abused, is fatal and destructive to foolish Sinners.
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In the treating on this Argument, I will, 1 shew how Prosperity is destructive to the Wicked. 2. That 'tis folly and madness above all wonder,
In the treating on this Argument, I will, 1 show how Prosperity is destructive to the Wicked. 2. That it's folly and madness above all wonder,
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when Sinners abuse the Blessings of God to their destruction. 3. How just, and certain, and heavy their destruction will be.
when Sinners abuse the Blessings of God to their destruction. 3. How just, and certain, and heavy their destruction will be.
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1. I will shew how Prosperity is destructive to the Wicked. In order to the explicating of this Head, some things are to be premised.
1. I will show how Prosperity is destructive to the Wicked. In order to the explicating of this Head, Some things Are to be premised.
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1. This great World, with all the Parts and Creatures of which 'tis compos'd, has an inherent Goodness and Perfection convenient to the End for which 'twas form'd by the Creator,
1. This great World, with all the Parts and Creatures of which it's composed, has an inherent goodness and Perfection convenient to the End for which 'twas formed by the Creator,
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and that was to be useful and comfortable to Man in the Service of God.
and that was to be useful and comfortable to Man in the Service of God.
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There is no Pestilence and Contagion in the nature of things, that are pleasing to our Faculties:
There is no Pestilence and Contagion in the nature of things, that Are pleasing to our Faculties:
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they are dangerous, not as made by God, but as managed by Satan.
they Are dangerous, not as made by God, but as managed by Satan.
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They do not pervert the Minds of Men from any noxious inherent qualities, but as they are corrupted by Concupiscence.
They do not pervert the Minds of Men from any noxious inherent qualities, but as they Are corrupted by Concupiscence.
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Upon this account St. John dehorting Christians from the Love of the World, as inconsistent with the Love of God, gives this reason of it, For all that is in the World ▪ the lust of the Flesh, the lust of the Eyes,
Upon this account Saint John dehorting Christians from the Love of the World, as inconsistent with the Love of God, gives this reason of it, For all that is in the World ▪ the lust of the Flesh, the lust of the Eyes,
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and the pride of Life, is not of the Father, but is of the World. and the pride of Life, is not of the Father, but is of the World.
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He signifies the Objects, Riches, Honours, and Pleasures, by the vicious Affections, that make them deadly to Men.
He signifies the Objects, Riches, Honours, and Pleasures, by the vicious Affections, that make them deadly to Men.
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The Poison is not in the Flower, but in the Spider.
The Poison is not in the Flower, but in the Spider.
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And the Apostle speaking of the purifying Vertue of the Gospel, says, That exceeding great and precious Promises are given to us, that by these we may be partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust.
And the Apostle speaking of the purifying Virtue of the Gospel, Says, That exceeding great and precious Promises Are given to us, that by these we may be partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust.
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This is evident by visible experience: for many Holy Men have enjoyed temporal Blessings without the offence of God;
This is evident by visible experience: for many Holy Men have enjoyed temporal Blessings without the offence of God;
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and have been more holy and heavenly in themselves, more beneficial and good to others by his Mercies:
and have been more holy and heavenly in themselves, more beneficial and good to Others by his mercies:
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whilst the Sensual, like the Ocean that changes the sweet Showres of Heaven into its salt Quality, turn the Divine Blessings into Provision for their brutish Lusts. It appears therefore that this Contrariety of Effects is not to be attributed to the quality of worldly things that is always uniform and alike,
while the Sensual, like the Ocean that changes the sweet Showers of Heaven into its salt Quality, turn the Divine Blessings into Provision for their brutish Lusts. It appears Therefore that this Contrariety of Effects is not to be attributed to the quality of worldly things that is always uniform and alike,
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but to the different Dispositions of the Persons that use them.
but to the different Dispositions of the Persons that use them.
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As the same Food is healthful or hurtful, as the Stomach is clear or foul that receives it:
As the same Food is healthful or hurtful, as the Stomach is clear or foul that receives it:
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In some it renews the Blood and Spirits, strengthens and preserves Life;
In Some it renews the Blood and Spirits, strengthens and preserves Life;
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in others it increases the sickly Matter, feeds the Disease, and brings Death more painfully and speedily.
in Others it increases the sickly Matter, feeds the Disease, and brings Death more painfully and speedily.
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2. The primary design of God in his most free and rich Benefits, is to endear himself to us,
2. The primary Design of God in his most free and rich Benefits, is to endear himself to us,
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and bind us to his Service:
and bind us to his Service:
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for they are the most proper and convincing expresses of his Love and Goodness, and powerful Motives and Perswasives to a grateful correspondence of Love and Obedience.
for they Are the most proper and convincing Expresses of his Love and goodness, and powerful Motives and Persuasive to a grateful correspondence of Love and obedience.
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I drew them, saith God, with the Cords of a Man, with Bands of Love. Goodness duly consider'd, engages to please the Benefactor. I drew them, Says God, with the Cords of a Man, with Bans of Love. goodness duly considered, engages to please the Benefactor.
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'Tis therefore said by St. Paul, That the goodness of God leads Sinners to Repentance. 'Tis the most natural unconstrained Consequence that the Mind can regularly infer from his Clemency and Bounty.
It's Therefore said by Saint Paul, That the Goodness of God leads Sinners to Repentance. It's the most natural unconstrained Consequence that the Mind can regularly infer from his Clemency and Bounty.
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The Hearts of Men should be melted in tender Resentments of their unworthy Conversation towards him,
The Hearts of Men should be melted in tender Resentments of their unworthy Conversation towards him,
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and encouraged to return to their Duty, since he will graciously receive those who unfeignedly repent of their Sins:
and encouraged to return to their Duty, since he will graciously receive those who unfeignedly Repent of their Sins:
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But the Event does not usually answer God's Aim. Men are harden'd in Sin by his Mercies.
But the Event does not usually answer God's Aim. Men Are hardened in since by his mercies.
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3. When the Wicked abuse God's Blessings, defeat his Kindness, and frustrate the excellent Ends of it, he most righteously and severely continues their Prosperity, that foments their Lusts,
3. When the Wicked abuse God's Blessings, defeat his Kindness, and frustrate the excellent Ends of it, he most righteously and severely continues their Prosperity, that foments their Lustiest,
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and renders them more wilful and incorrigible, and the more guilty of their own damnation.
and renders them more wilful and incorrigible, and the more guilty of their own damnation.
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What was said by Simeon, concerning the most glorious Gift of God, our Saviour, is applicable in this Case;
What was said by Simeon, Concerning the most glorious Gift of God, our Saviour, is applicable in this Case;
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Behold, this Child is set for the fall of many in Israel, and for a sign that shall be spoken against. Behold, this Child is Set for the fallen of many in Israel, and for a Signen that shall be spoken against.
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When the riches of Grace offered in the Gospel, are despised and neglected, the blessed Saviour of Souls is most justly ordained to be the occasion of their sorer Punishment.
When the riches of Grace offered in the Gospel, Are despised and neglected, the blessed Saviour of Souls is most justly ordained to be the occasion of their Sorer Punishment.
c-crq dt n2 pp-f n1 vvn p-acp dt n1, vbr vvn cc vvn, dt j-vvn n1 pp-f n2 vbz av-ds av-j vvn pc-acp vbi dt n1 pp-f po32 jc n1.
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So when the common Benefits and Mercies of God are ungratefully perverted by Men, to the dishonour of the Giver, they are by Divine Determination ordered,
So when the Common Benefits and mercies of God Are ungratefully perverted by Men, to the dishonour of the Giver, they Are by Divine Determination ordered,
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for the aggravating of their Sins and Sentence.
for the aggravating of their Sins and Sentence.
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Prosperity is a fatal Ambush for their surprizal and ruin, according to that heavy Imprecation of the Psalmist, Let their Table become a snare to them:
Prosperity is a fatal Ambush for their surprisal and ruin, according to that heavy Imprecation of the Psalmist, Let their Table become a snare to them:
n1 vbz dt j n1 p-acp po32 n1 cc n1, vvg p-acp d j n1 pp-f dt n1, vvb po32 n1 vvi dt n1 p-acp pno32:
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and that which should have been for their welfare, let it become a trap, an occasion of their falling. and that which should have been for their welfare, let it become a trap, an occasion of their falling.
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This judgment proceeds from the most terrible and inexorable Displeasure:
This judgement proceeds from the most terrible and inexorable Displeasure:
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'tis better and more eligible to encounter all the storms of a raging World, than to enjoy the calm and security of a prosperous Sinner.
it's better and more eligible to encounter all the storms of a raging World, than to enjoy the Cam and security of a prosperous Sinner.
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For the more afflicted we are by Men, the more earnest are our addresses to God's propitious Throne, to incline his Mercy to regard and relieve us:
For the more afflicted we Are by Men, the more earnest Are our Addresses to God's propitious Throne, to incline his Mercy to regard and relieve us:
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but a Sinner, the more full fruition he has of the World, the more he forsakes and provokes God,
but a Sinner, the more full fruition he has of the World, the more he forsakes and provokes God,
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and the more he is abandon'd to his worst Enemies, his Lusts, and Satan. This will be amplified more in the following parts of the Discourse.
and the more he is abandoned to his worst Enemies, his Lustiest, and Satan. This will be amplified more in the following parts of the Discourse.
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This being premis'd, we come to shew how Prosperity abus'd is destructive to Sinners, both meritoriously,
This being premised, we come to show how Prosperity abused is destructive to Sinners, both meritoriously,
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as it induces a deadly guilt, and makes them obnoxious to the revenging Wrath of God;
as it induces a deadly guilt, and makes them obnoxious to the revenging Wrath of God;
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and effectively as 'tis opposite to the felicity and perfection of Man, that consists in the renovation of the Image of God in the Soul,
and effectively as it's opposite to the felicity and perfection of Man, that consists in the renovation of the Image of God in the Soul,
cc av-j c-acp pn31|vbz j-jn p-acp dt n1 cc n1 pp-f n1, cst vvz p-acp dt n1 pp-f dt n1 pp-f np1 p-acp dt n1,
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and in joyful Communion with him for ever. This will appear by the following Considerations.
and in joyful Communion with him for ever. This will appear by the following Considerations.
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1. Prosperity is the continual Incentive of the vicious Affections, the fleshly Lusts that war against the Soul;
1. Prosperity is the continual Incentive of the vicious Affections, the fleshly Lustiest that war against the Soul;
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that deprive it of its Beauty, Order, Freedom, and Felicity. Man is compounded of Flesh and Spirit;
that deprive it of its Beauty, Order, Freedom, and Felicity. Man is compounded of Flesh and Spirit;
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by the one he communicates in nature with the Beasts, by the other he confines with the Angels.
by the one he communicates in nature with the Beasts, by the other he confines with the Angels.
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By the original Law of Union, the Body was subject to the Soul; and tho taken from the Earth, did not oppress it, and hinder its Heavenly flight:
By the original Law of union, the Body was Subject to the Soul; and though taken from the Earth, did not oppress it, and hinder its Heavenly flight:
p-acp dt j-jn n1 pp-f n1, dt n1 vbds j-jn p-acp dt n1; cc cs vvn p-acp dt n1, vdd xx vvi pn31, cc vvi po31 j n1:
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The Flesh did not lust against the Spirit, nor the Spirit against the Flesh. The Flesh did not lust against the Spirit, nor the Spirit against the Flesh.
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But as the motion of the two Eyes in the Head is always uniform, and directed the same way;
But as the motion of the two Eyes in the Head is always uniform, and directed the same Way;
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so Reason and Sence accorded, the Appetites were regular and concentrick with the Mind. Upon this established order, the internal Peace and Holiness of Man depends.
so Reason and Sense accorded, the Appetites were regular and concentric with the Mind. Upon this established order, the internal Peace and Holiness of Man depends.
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But by the rebellious Sin of Adam, the Soul lost its regal Power and Freedom:
But by the rebellious since of Adam, the Soul lost its regal Power and Freedom:
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and as in the first temptation the Soul infected the Body, so now the Body infects the Soul. The carnal Appetite, the spring of Lust and Anger (that infernal pair that reigns so universally) over-rules the rational Will, and gives Law to Men.
and as in the First temptation the Soul infected the Body, so now the Body infects the Soul. The carnal Appetite, the spring of Lust and Anger (that infernal pair that reigns so universally) overrules the rational Will, and gives Law to Men.
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The love of sensual Pleasures is natural to Men; as Temptations are more charming and increas'd, 'tis more predominant.
The love of sensual Pleasures is natural to Men; as Temptations Are more charming and increased, it's more predominant.
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The Senses, the Fancy, and the Passions, are in a conspiracy against the Soul; and there is a continual circulation in their working, they excite one another.
The Senses, the Fancy, and the Passion, Are in a Conspiracy against the Soul; and there is a continual circulation in their working, they excite one Another.
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By the Sences pleasing things obtain an easy entrance into the Fancy; and Fancy has a strange power to charm or terrify by false Representations;
By the Senses pleasing things obtain an easy Entrance into the Fancy; and Fancy has a strange power to charm or terrify by false Representations;
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it amplifies the Evil, and heightens the seeming Good of things;
it amplifies the Evil, and heightens the seeming Good of things;
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and by the inspiration of Fancy, the Passions are moved, and the Passions being allured, bribe and seduce the Mind,
and by the inspiration of Fancy, the Passion Are moved, and the Passion being allured, bribe and seduce the Mind,
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and draw the consent of the Will by the actual Pleasure that is mixt in the gratifying of them.
and draw the consent of the Will by the actual Pleasure that is mixed in the gratifying of them.
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And as Adam lost his Innocence and Paradise by his compliance with the blandishments of his Wife;
And as Adam lost his Innocence and Paradise by his compliance with the blandishments of his Wife;
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so the Soul loses its purity and happiness, by yielding to the Desires of the Flesh that is in conjunction with it.
so the Soul loses its purity and happiness, by yielding to the Desires of the Flesh that is in conjunction with it.
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For this reason, Man in his fallen State is called Flesh, as if there were no other Principle in his Nature, and of his Operations.
For this reason, Man in his fallen State is called Flesh, as if there were no other Principle in his Nature, and of his Operations.
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The Spiritual and more noble Faculties, that were made for delightful Communion with God, are sunk into Carnality.
The Spiritual and more noble Faculties, that were made for delightful Communion with God, Are sunk into Carnality.
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The description of Men in their natural State, by the Apostle, is a full proof of this:
The description of Men in their natural State, by the Apostle, is a full proof of this:
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We all had our Conversation in times past in the Lusts of the Flesh, fulfilling the desires of the Flesh, and of the Mind. We all had our Conversation in times passed in the Lustiest of the Flesh, fulfilling the Desires of the Flesh, and of the Mind.
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'Tis observable that the lusts of the Flesh, that spring from the sensual Part, are drawn forth into act by the concurrent Wills of the Flesh, and of the Mind.
It's observable that the Lustiest of the Flesh, that spring from the sensual Part, Are drawn forth into act by the concurrent Wills of the Flesh, and of the Mind.
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The nobler Faculties, the Understanding and Will are depraved, and freely indulge the Carnal Appetites in their pursuit of Pleasures.
The Nobler Faculties, the Understanding and Will Are depraved, and freely indulge the Carnal Appetites in their pursuit of Pleasures.
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Prodigious degeneracy of the reasonable Creature! Of this we have a resemblance in the marvellous transforming Power of Nature.
Prodigious degeneracy of the reasonable Creature! Of this we have a resemblance in the marvellous transforming Power of Nature.
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If a Cyon be grafted into a Tree of another kind, the Fruit that grows on it will not be according to the Nature of the Stock,
If a Cyon be grafted into a Tree of Another kind, the Fruit that grows on it will not be according to the Nature of the Stock,
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but of the Graft that overrules the Sap, and turns it to its own quality.
but of the Grafted that overrules the Sap, and turns it to its own quality.
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Thus the Beast is grafted into the Man, and the intellectual Powers are corrupted and carnal.
Thus the Beast is grafted into the Man, and the intellectual Powers Are corrupted and carnal.
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The Mind is employed to disguise the Ignominy and Guilt that attend the Lusts of the Flesh;
The Mind is employed to disguise the Ignominy and Gilded that attend the Lustiest of the Flesh;
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and the Will consents to a submission to those ignoble and unruly Appetites.
and the Will consents to a submission to those ignoble and unruly Appetites.
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Man has only this privilege, that he is a more ingenious Brute, to spring new Pleasures, to make provision for his sensual Desires, and to accomplish them.
Man has only this privilege, that he is a more ingenious Brute, to spring new Pleasures, to make provision for his sensual Desires, and to accomplish them.
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Now in Prosperity, when the Senses are entertained with variety of alluring Objects, the Fancy is more predominant and contagious:
Now in Prosperity, when the Senses Are entertained with variety of alluring Objects, the Fancy is more predominant and contagious:
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It has more force, vivacity, and extent, the more 'tis conversant about sensible things: And the polluted Imagination is the most active and general Principle of corrupting the Heart:
It has more force, vivacity, and extent, the more it's conversant about sensible things: And the polluted Imagination is the most active and general Principle of corrupting the Heart:
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for the Mind transcribes a Copy of what is written in the Fancy, and presents it with a false gloss to the Will, that is ready to chuse what brings actual pleasure.
for the Mind transcribes a Copy of what is written in the Fancy, and presents it with a false gloss to the Will, that is ready to choose what brings actual pleasure.
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And the sensitive Affections are excited by the Fancy, so that the presence of a suitable Object, foments the warmth into heat,
And the sensitive Affections Are excited by the Fancy, so that the presence of a suitable Object, foments the warmth into heat,
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and turns the heat into fire, and the fire into flame.
and turns the heat into fire, and the fire into flame.
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And the more the carnal Affections are indulg'd, the more they are inlarg'd, the more importunate and head-strong they become;
And the more the carnal Affections Are indulged, the more they Are enlarged, the more importunate and headstrong they become;
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and the Soul is utterly disabled from recovering it self from the besotted vile prostitution, to the ignoble and unruly Appetites. Millions had been less guilty and defiled,
and the Soul is utterly disabled from recovering it self from the besotted vile prostitution, to the ignoble and unruly Appetites. Millions had been less guilty and defiled,
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and less miserable for ever, if they had not been surrounded by pleasant Temptations and intanglements of Iniquity.
and less miserable for ever, if they had not been surrounded by pleasant Temptations and entanglements of Iniquity.
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2. Prosperity occasionally incenses the irascible Appetite: For the usual Incentives of Anger, are the crossing the Desires, and Contempt;
2. Prosperity occasionally incenses the irascible Appetite: For the usual Incentives of Anger, Are the crossing the Desires, and Contempt;
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and the stronger the Desires, the more impatient they are to be controll'd;
and the Stronger the Desires, the more impatient they Are to be controlled;
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and in proportion to the height of mind, is the indignation for any contempt that is offer'd.
and in proportion to the height of mind, is the Indignation for any contempt that is offered.
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Now prosperity makes the carnal Desires more exorbitant, and consequently raging when frustrated. Violent burning Desires, when controll'd, provoke violent burning Anger:
Now Prosperity makes the carnal Desires more exorbitant, and consequently raging when frustrated. Violent burning Desires, when controlled, provoke violent burning Anger:
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and Anger inflam'd, extinguishes the calm Light of Reason, becomes blind and furious in revenging apprehended Injuries.
and Anger inflamed, extinguishes the Cam Light of Reason, becomes blind and furious in revenging apprehended Injuries.
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'Tis the Inquiry joyn'd with Conviction, by St. James, From whence come Wars and Fightings among you? Come they not from your Lusts that war in your Members? The voluptuous, ambitious, covetous Passions when disappointed, are the common and natural Causes of all the bloody Disorders in the World.
It's the Inquiry joined with Conviction, by Saint James, From whence come Wars and Fightings among you? Come they not from your Lustiest that war in your Members? The voluptuous, ambitious, covetous Passion when disappointed, Are the Common and natural Causes of all the bloody Disorders in the World.
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The other cause of Anger, is Contempt, either real or suppos'd;
The other cause of Anger, is Contempt, either real or supposed;
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and that is more provoking to those, who rais'd by Pro sperity, look with a distance of Mind upon others below them.
and that is more provoking to those, who raised by Pro sperity, look with a distance of Mind upon Others below them.
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Prosperity in any kind, swels Men with a vain opinion of their Worth and Dignity; and makes them insolent and intolerable.
Prosperity in any kind, Swells Men with a vain opinion of their Worth and Dignity; and makes them insolent and intolerable.
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There is a strange distemper of the Eyes in some Persons, whereever they look, their own Image visibly encounters them.
There is a strange distemper of the Eyes in Some Persons, wherever they look, their own Image visibly encounters them.
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The reason of it is assign'd by an inquiring Philosopher, ' That the visive Faculty has not spirits and vigour to penetrate through the Air to see other things,
The reason of it is assigned by an inquiring Philosopher, ' That the visive Faculty has not spirits and vigour to penetrate through the Air to see other things,
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and the Air as a Glass makes the reflection of their own Image.
and the Air as a Glass makes the reflection of their own Image.
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Thus one of a shallow and weak Understanding, is continually representing to himself his own conceited Excellencies.
Thus one of a shallow and weak Understanding, is continually representing to himself his own conceited Excellencies.
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And Prosperity increases their esteem of themselves unmeasurably above their just value. 'Tis like a Concave Glass that breaks the Rays, and dilates the visive Angle;
And Prosperity increases their esteem of themselves unmeasurably above their just valve. It's like a Concave Glass that breaks the Rays, and dilates the visive Angle;
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and by a natural Inchantment, makes an exorbitant Figure, a Dwarf to appear a Giant.
and by a natural Enchantment, makes an exorbitant Figure, a Dwarf to appear a Giant.
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Now as Pride is the usual Concomitant of Prosperity, so there is no Passion so inseparable from Pride,
Now as Pride is the usual Concomitant of Prosperity, so there is no Passion so inseparable from Pride,
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and so proper to it, as Anger. By Pride comes Contention; 'tis the observation of the wisest Man, confirm'd by universal Experience.
and so proper to it, as Anger. By Pride comes Contention; it's the observation of the Wisest Man, confirmed by universal Experience.
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Pride makes Men imperious and impatient, boisterous and stormy against all that offend them. Pride, Anger, and Revenge, like Serpents twine and wreath about one another.
Pride makes Men imperious and impatient, boisterous and stormy against all that offend them. Pride, Anger, and Revenge, like Serpents twine and wreathe about one Another.
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Pride interprets an Offence as an high Contempt, and raises Anger; and Anger provok'd, takes proportionable revenge to the conceived Injury.
Pride interprets an Offence as an high Contempt, and raises Anger; and Anger provoked, Takes proportionable revenge to the conceived Injury.
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We have a Tragical Instance of this recorded in Scripture.
We have a Tragical Instance of this recorded in Scripture.
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* Hazael when foretold by the mourning Prophet, that he would stain himself with the Innocent Blood of the Israelites, slay their young Men with the Sword,
* hazael when foretold by the mourning Prophet, that he would stain himself with the Innocent Blood of the Israelites, slay their young Men with the Sword,
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and dash their Children, and rip up their Women with Child: He startled at it as an execrable Cruelty:and dash their Children, and rip up their Women with Child: He startled At it as an execrable Cruelty:
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And Hazael said, But what, is thy Servant a Dog that he should do this great thing? And Elisha answered, The Lord hath shewed me, that thou shalt be King over Syria.And hazael said, But what, is thy Servant a Dog that he should do this great thing? And Elisha answered, The Lord hath showed me, that thou shalt be King over Syria.
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When advanc'd to empire, he devested humanity. Pride armed with Power is furious at opposition; and the flaming Passion, like a frightful Comet, presages and produces terrible Effects.
When advanced to empire, he devested humanity. Pride armed with Power is furious At opposition; and the flaming Passion, like a frightful Cometam, presages and produces terrible Effects.
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Thus 'tis evident how the Lusts of the Flesh are fomented by Prosperity.
Thus it's evident how the Lustiest of the Flesh Are fomented by Prosperity.
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2. Prosperity inclines Sinners to an impious neglect of God, that is a Sin of the highest Nature, and prolifick of innumerable Evils.
2. Prosperity inclines Sinners to an impious neglect of God, that is a since of the highest Nature, and prolific of innumerable Evils.
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All Sin is an irregularity, either in the excess or the defective Extreme, either in overvaluing and loving the Creature,
All since is an irregularity, either in the excess or the defective Extreme, either in overvaluing and loving the Creature,
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or in the disesteem and indifference to the Creator, and Prosperity increases the aversion of the carnal Heart from God, in the same degrees as it strengthens the propensity to the World.
or in the disesteem and indifference to the Creator, and Prosperity increases the aversion of the carnal Heart from God, in the same Degrees as it strengthens the propensity to the World.
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For the opening this, it will be necessary to consider the essential and eternal Respects due from the reasonable Creature to God.
For the opening this, it will be necessary to Consider the essential and Eternal Respects due from the reasonable Creature to God.
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And they are four comprehensive of all the rest. (1.) A solemn thankful recognition of him as the Author of our Beings,
And they Are four comprehensive of all the rest. (1.) A solemn thankful recognition of him as the Author of our Beings,
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and all the Comforts we enjoy. (2.) Supreme love to him. (3.) An humble fear of his Displeasure.
and all the Comforts we enjoy. (2.) Supreme love to him. (3.) an humble Fear of his Displeasure.
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(4.) Entire obedience to his Will. As in this regular. Universe, every kind of being has its proper End;
(4.) Entire Obedience to his Will. As in this regular. Universe, every kind of being has its proper End;
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so it cannot be denied, without the most evident absurdity, that God in all these respects is the chief End of Man.
so it cannot be denied, without the most evident absurdity, that God in all these respects is the chief End of Man.
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(1.) A solemn thankful recognition of God, as the Author of our Beings, and all our Comforts, is continually due to him.
(1.) A solemn thankful recognition of God, as the Author of our Beings, and all our Comforts, is continually due to him.
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The neglect of this is so contumelious to the Majesty and Glory of God, and so contrary to those most binding Obligations to his Mercy and Goodness, that 'tis an Offence infinitely provoking.
The neglect of this is so contumelious to the Majesty and Glory of God, and so contrary to those most binding Obligations to his Mercy and goodness, that it's an Offence infinitely provoking.
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In every Transgression the authority of the Lawgiver is despised; but this immediatly reflects dishonour upon the Deity.
In every Transgression the Authority of the Lawgiver is despised; but this immediately reflects dishonour upon the Deity.
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As a common Felony is a breach of the King's Laws, but Treason not only violates his Laws,
As a Common Felony is a breach of the King's Laws, but Treason not only violates his Laws,
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but strikes immediatly at his Person and Dignity. Now Prosperity inclines sensual Persons to this wretched neglect of God.
but strikes immediately At his Person and Dignity. Now Prosperity inclines sensual Persons to this wretched neglect of God.
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The World, with all its desirable things has the Dominion and full Possession of the Understandings, Memories,
The World, with all its desirable things has the Dominion and full Possession of the Understandings, Memories,
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and Hearts of Men, and serious Thoughts, with warm Affections towards God are banish'd from them.
and Hearts of Men, and serious Thoughts, with warm Affections towards God Are banished from them.
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'Tis the Character of a Wicked Person, but most proper to him in his Prosperity, God is not in all his thoughts.
It's the Character of a Wicked Person, but most proper to him in his Prosperity, God is not in all his thoughts.
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Of this Impiety there are several Degrees:
Of this Impiety there Are several Degrees:
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the highest is explicit Atheism, a disbelief of God and his Providence, of his Being and Bounty;
the highest is explicit Atheism, a disbelief of God and his Providence, of his Being and Bounty;
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and this is sometimes occasioned by plentiful Prosperity.
and this is sometime occasioned by plentiful Prosperity.
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And the Consequences are, Pride that blasts the Mind, as it were, with Lightning, and Confidence in the things of this World.
And the Consequences Are, Pride that blasts the Mind, as it were, with Lightning, and Confidence in the things of this World.
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Of this we have astonishing Instances in the Scripture.
Of this we have astonishing Instances in the Scripture.
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Nebuchadnezzar transported in a vain-glorious flush of Joy, at the view of his magnificent Works, breaks forth in those lofty insolent Expressions;Nebuchadnezzar transported in a vainglorious flush of Joy, At the view of his magnificent Works, breaks forth in those lofty insolent Expressions;
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Is not this great Babel that I have built, for the House of my Kingdom, by the might of my Power, Is not this great Babel that I have built, for the House of my Kingdom, by the might of my Power,
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and the honour of my Majesty? as if he had been raised by his own power,and the honour of my Majesty? as if he had been raised by his own power,
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and did not owe his Greatness to the King of Heaven.
and did not owe his Greatness to the King of Heaven.
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Thus 'tis charg'd against the Prince of Tyrus, Thy Heart is lifted up because of thy Riches; and thou hast said, I am a God,
Thus it's charged against the Prince of Tyre, Thy Heart is lifted up Because of thy Riches; and thou hast said, I am a God,
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and sit in the Seat of God; and thou sets thine Heart as the Heart of God. and fit in the Seat of God; and thou sets thine Heart as the Heart of God.
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He presum'd that his Throne for Glory and Stability was like the Divine Kingdom, that cannot be shaken,
He presumed that his Throne for Glory and Stability was like the Divine Kingdom, that cannot be shaken,
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and forgot that he was a frail Man in a mutable World.
and forgotten that he was a frail Man in a mutable World.
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Plentiful Prosperity is so strong a Temptation to Atheism, that a wise and holy Saint earnestly deprecated it as a pernicious Snare:
Plentiful Prosperity is so strong a Temptation to Atheism, that a wise and holy Saint earnestly deprecated it as a pernicious Snare:
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Give me not Riches, lest I be full and deny thee, and say, Who is the Lord? The Carnal Heart, in the full fruition of the World, is apt to ascribe all to the course of Nature, Give me not Riches, lest I be full and deny thee, and say, Who is the Lord? The Carnal Heart, in the full fruition of the World, is apt to ascribe all to the course of Nature,
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or to humane Contrivance and Endeavours, without any serious acknowledgment of the Divine Liberality and Beneficence. Prodigious Ingratitude, and equal Folly!
or to humane Contrivance and Endeavours, without any serious acknowledgment of the Divine Liberality and Beneficence. Prodigious Ingratitude, and equal Folly!
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As if one should imagine that a Fountain of Water had not its original from the Sea,
As if one should imagine that a Fountain of Water had not its original from the Sea,
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but from the Marble Stones, through which it immediatly and visibly springs.
but from the Marble Stones, through which it immediately and visibly springs.
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Or as if it were requisite the Hand of the Giver should be as visible as his Gifts.
Or as if it were requisite the Hand of the Giver should be as visible as his Gifts.
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Now altho few arrive to this heighth of Impiety in actual Thoughts and open Words; yet prosperous Sinners are always guilty of an interpretative and virtual denial of God:
Now although few arrive to this height of Impiety in actual Thoughts and open Words; yet prosperous Sinners Are always guilty of an interpretative and virtual denial of God:
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they have not a solemn grateful remembrance of their Benefactor and his Benefits, and a due sense of their dependance upon him.
they have not a solemn grateful remembrance of their Benefactor and his Benefits, and a due sense of their dependence upon him.
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It was the wise and holy Counsel of Moses to Israel, When they should be possest of Canaan, a place full of delight and profit, * When thou shalt have eaten, and art full,
It was the wise and holy Counsel of Moses to Israel, When they should be possessed of Canaan, a place full of delight and profit, * When thou shalt have eaten, and art full,
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then beware lest thou forget the Lord. then beware lest thou forget the Lord.
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The Caution so enforc'd, intimates a sinful disposition in the carnal Heart, in Prosperity to neglect God.
The Caution so enforced, intimates a sinful disposition in the carnal Heart, in Prosperity to neglect God.
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There may be a notional remembrance of him in the Mind, a naked ascription of all good things to his Providence, a complemental visit in exterior Worship;
There may be a notional remembrance of him in the Mind, a naked ascription of all good things to his Providence, a complemental visit in exterior Worship;
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yet without an inward cordial sense of our dear Obligations for his most free Favours.
yet without an inward cordial sense of our dear Obligations for his most free Favours.
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The Apostle charges the Rich in this World, not to trust in uncertain Riches, but in the living God.
The Apostle charges the Rich in this World, not to trust in uncertain Riches, but in the living God.
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So foolishly are Men prone to depend for protection, reputation, and provision of all things upon their Estates,
So foolishly Are Men prove to depend for protection, reputation, and provision of all things upon their Estates,
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as if they were unconsumable, and neglect God their Rock, who is the alone sufficient Foundation of all our Hopes and Comfort.
as if they were unconsumable, and neglect God their Rock, who is the alone sufficient Foundation of all our Hope's and Comfort.
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(2.) Supreme Love to God is an indispensable Duty from Men upon the account of his most amiable Excellencies and Benefits.
(2.) Supreme Love to God is an indispensable Duty from Men upon the account of his most amiable Excellencies and Benefits.
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Thou shalt love the Lord with all thy Heart, with all thy Soul, with all thy Strength, and with all thy Mind; Thou shalt love the Lord with all thy Heart, with all thy Soul, with all thy Strength, and with all thy Mind;
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this is the first and great Commandment, and consequently a coldness and indifferency to God ▪ much more a strong aversion from him, is a sin of the most heinous nature:this is the First and great Commandment, and consequently a coldness and indifferency to God ▪ much more a strong aversion from him, is a since of the most heinous nature:
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now Prosperity has a special malignity to disincline the Heart from God.
now Prosperity has a special malignity to disincline the Heart from God.
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The supreme Love of God includes an Act of the Understanding, a transcendent esteem of his Favour;
The supreme Love of God includes an Act of the Understanding, a transcendent esteem of his Favour;
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Thy loving-kindness is better than Life; it inspires the Soul with ardent desires after him; My Soul follows hard after thee; Thy Lovingkindness is better than Life; it inspires the Soul with Ardent Desires After him; My Soul follows hard After thee;
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it produces the most joyful satisfaction in Communion with him.
it produces the most joyful satisfaction in Communion with him.
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The Thoughts of God are unspeakably precious and sweet; the Ordinances, the blessed Means of conveying his Grace, are highly valued;
The Thoughts of God Are unspeakably precious and sweet; the Ordinances, the blessed Means of conveying his Grace, Are highly valued;
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and Sin that displeases and separates from God, is hated as the greatest Evil. Now the Soul must be refined to a heavenly temper, to some degrees of Angelical Purity,
and since that displeases and separates from God, is hated as the greatest Evil. Now the Soul must be refined to a heavenly temper, to Some Degrees of Angelical Purity,
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before 'tis capable of Light to see his spiritual Excellencies, and Love to enjoy them.
before it's capable of Light to see his spiritual Excellencies, and Love to enjoy them.
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And if the Soul does not make the Body Heavenly and Spiritual, the Body will make the Soul Earthly and Fleshly.
And if the Soul does not make the Body Heavenly and Spiritual, the Body will make the Soul Earthly and Fleshly.
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From hence it is that the affluence of things pleasing to the Senses, fastens the carnal Heart to the World as its Happiness and Heaven;
From hence it is that the affluence of things pleasing to the Senses, fastens the carnal Heart to the World as its Happiness and Heaven;
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it darkens the Mind, and vitiates the Affections, that the Soul can neither taste nor see how good the Lord is.
it darkens the Mind, and vitiates the Affections, that the Soul can neither taste nor see how good the Lord is.
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'Tis the universal Character of Men in the carnal State; they are lovers of Pleasure, more than lovers of God.
It's the universal Character of Men in the carnal State; they Are lovers of Pleasure, more than lovers of God.
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And a remisser degree of Love is comparative Hatred.
And a remisser degree of Love is comparative Hatred.
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A Sin of astonishing guilt, and not less odious to God, and damning in its Nature,
A since of astonishing guilt, and not less odious to God, and damning in its Nature,
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tho little observed and resented by carnal Men: for the highest dishonour of God is complicated with disobedience in it.
though little observed and resented by carnal Men: for the highest dishonour of God is complicated with disobedience in it.
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A Sin that deserves and inflicts the sorest Punishment; for God alone, whose goodness is infinite, can make us perfectly and eternally happy;
A since that deserves and inflicts the Sorest Punishment; for God alone, whose Goodness is infinite, can make us perfectly and eternally happy;
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and the spiritual separation from him is such an unvaluable loss, that when truly understood, is the foundation of the heaviest sorrow.
and the spiritual separation from him is such an unvaluable loss, that when truly understood, is the Foundation of the Heaviest sorrow.
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(3.) The Fear of God, is a most distant affection from the Heart of the foolish Sinner in his Prosperity. The Fear of Reverence,
(3.) The fear of God, is a most distant affection from the Heart of the foolish Sinner in his Prosperity. The fear of reverence,
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and the awful esteem of God, that proceeds from the reflection upon his glorious greatness, is a grace that remains in Heaven:
and the awful esteem of God, that proceeds from the reflection upon his glorious greatness, is a grace that remains in Heaven:
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the Angels in all their bright degrees of Excellence cover their faces before his Throne.
the Angels in all their bright Degrees of Excellence cover their faces before his Throne.
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The fear of Circumspection that restrains from displeasing him upon the account of his Justice and Power, is a proper Affection to Men in the present state.
The Fear of Circumspection that restrains from displeasing him upon the account of his justice and Power, is a proper Affection to Men in the present state.
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The Blessed in Heaven are above this Fear, being confirm'd in a state of unchangeable perfection and felicity:
The Blessed in Heaven Are above this fear, being confirmed in a state of unchangeable perfection and felicity:
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the Damned in Hell are below this Fear, in that no change can make their Condition worse:
the Damned in Hell Are below this fear, in that no change can make their Condition Worse:
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but 'tis most useful and congruous in this middle state.
but it's most useful and congruous in this middle state.
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This Fear of God is the beginning of Wisdom, the first and chiefest part of it in respect of Order and Dignity.
This fear of God is the beginning of Wisdom, the First and chiefest part of it in respect of Order and Dignity.
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For the true Notion of Wisdom, consists in the foresight of Evils, in the choice and use of effectual means to avoid it,
For the true Notion of Wisdom, consists in the foresight of Evils, in the choice and use of effectual means to avoid it,
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and it is the best Wisdom that avoids the greatest Danger. This Fear is the Principle of Conversion from Sin to Holiness;
and it is the best Wisdom that avoids the greatest Danger. This fear is the Principle of Conversion from since to Holiness;
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exciting us to make God our Friend, who is so dreadful an Adversary, so Holy and Just, that he will not connive at Sin,
exciting us to make God our Friend, who is so dreadful an Adversary, so Holy and Just, that he will not connive At since,
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and spare the Guilty and Impenitent; and so powerful, that with one stroke he can utterly destroy his most stubborn Enemies.
and spare the Guilty and Impenitent; and so powerful, that with one stroke he can utterly destroy his most stubborn Enemies.
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Carnal Security is directly opposite to this Fear of God, and nothing does more harden and fortify Men in Security, than a prosperous State.
Carnal Security is directly opposite to this fear of God, and nothing does more harden and fortify Men in Security, than a prosperous State.
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The Voluptuous and Sensual are without apprehension of Danger, till imminent and in their view. Because they have no changes, therefore they fear not God.
The Voluptuous and Sensual Are without apprehension of Danger, till imminent and in their view. Because they have no changes, Therefore they Fear not God.
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Uninterrupted Prosperity tempted them to Atheistical Security:
Uninterrupted Prosperity tempted them to Atheistical Security:
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and as none are sollicitous and in anxiety, lest the Sun, whose presence is the support and beauty of the World, should not arise in the morning,
and as none Are solicitous and in anxiety, lest the Sun, whose presence is the support and beauty of the World, should not arise in the morning,
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because its regular course is establish'd and constant;
Because its regular course is established and constant;
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and it would be a Miracle contravening the Order of Nature if it should be stop'd;
and it would be a Miracle contravening the Order of Nature if it should be stopped;
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Thus the long enjoyment of Plenty, and Ease, and Peace, renders Men constantly secure and fearless,
Thus the long enjoyment of Plenty, and Ease, and Peace, renders Men constantly secure and fearless,
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as if the tenor of their Prosperity were invariable, and no evil could disturb it; or at least they will set back the expectation of Evil at a great distance,
as if the tenor of their Prosperity were invariable, and no evil could disturb it; or At least they will Set back the expectation of Evil At a great distance,
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like those prophane Scorners mentioned by the Prophet, They say, the Vision he sees is for many days to come, he pro phesies of the times afar off, and with a brutish stupidity, slight the Divine Threatnings.
like those profane Scorner's mentioned by the Prophet, They say, the Vision he sees is for many days to come, he Pro phesies of the times afar off, and with a brutish stupidity, slight the Divine Threatenings.
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And from hence it follows, that none are so rebelliously and boldly disobedient, as the prosperous Sinner;
And from hence it follows, that none Are so rebelliously and boldly disobedient, as the prosperous Sinner;
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which is the fourth thing to be considered.
which is the fourth thing to be considered.
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(4.) Entire Obedience is due to the Supreme Lawgiver, who is able to save and destroy for ever:
(4.) Entire obedience is due to the Supreme Lawgiver, who is able to save and destroy for ever:
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yet he is mercifully inclin'd to pardon the Infirmities of Men, and greater Sins retracted by Repentance.
yet he is mercifully inclined to pardon the Infirmities of Men, and greater Sins retracted by Repentance.
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There are Sins of Ignorance, when a Man dashes blindfold against the Law; and of suddain surreption, when there is no time to deliberate, and for recollection;
There Are Sins of Ignorance, when a Man Dashes blindfold against the Law; and of sudden surreption, when there is no time to deliberate, and for recollection;
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and the best are not exempted here from Sins of this nature:
and the best Are not exempted Here from Sins of this nature:
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there are Sins of deadly malignity, when Men are careless of God 's Commands, and indulge their Lusts, tho not without some remorse.
there Are Sins of deadly malignity, when Men Are careless of God is Commands, and indulge their Lustiest, though not without Some remorse.
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But the prosperous Sinner is usually most presumptuous, he sins with a high hand, and incurrs a greater guilt,
But the prosperous Sinner is usually most presumptuous, he Sins with a high hand, and incurs a greater guilt,
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and shall be exposed to greater punishment.
and shall be exposed to greater punishment.
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When the Fear of God is extinguish'd, Luxury takes the Reins, and breaks through the Hedg of the Law, without feeling the wounding Thorns, the fearful Threatnings in it;
When the fear of God is extinguished, Luxury Takes the Reins, and breaks through the Hedge of the Law, without feeling the wounding Thorns, the fearful Threatenings in it;
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and drives on through all the degrees of Sin. 'Tis the aggravation of the Israelites Ingratitude;
and drives on through all the Degrees of Sin. It's the aggravation of the Israelites Ingratitude;
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Jesurun waxed fat, and kicked; and lightly esteemed the Rock of his Salvation.
Jeshurun waxed fat, and Kicked; and lightly esteemed the Rock of his Salvation.
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They were like Beasts high fed, that become fierce and untractable, will endure no Yoke upon them.
They were like Beasts high fed, that become fierce and untractable, will endure no Yoke upon them.
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The prosperous Sinner securely despises the Commands of God, and by an implicit Blasphemy dares his offended Omnipotence,
The prosperous Sinner securely despises thee Commands of God, and by an implicit Blasphemy dares his offended Omnipotence,
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as if he were stronger than the Lord.
as if he were Stronger than the Lord.
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He concludes his safety from his present success, and says in his heart, I shall have peace,
He concludes his safety from his present success, and Says in his heart, I shall have peace,
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tho I walk in the imagination of mine heart, and add sin to sin:
though I walk in the imagination of mine heart, and add since to since:
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The Lord will not spare him, but the anger of the Lord shall smoke against that Man to his destruction. The Lord will not spare him, but the anger of the Lord shall smoke against that Man to his destruction.
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3. Prosperity exposes dangerously to the tempting Power of Satan, whose Subtilty, Malice, and Diligence, is always exercised in training Men to Perdition.
3. Prosperity exposes dangerously to the tempting Power of Satan, whose Subtlety, Malice, and Diligence, is always exercised in training Men to Perdition.
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His destructive Power cannot make immediate impressions on the Soul, but he tempts by Objects without, and the Affections within;
His destructive Power cannot make immediate impressions on the Soul, but he tempts by Objects without, and the Affections within;
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the World and the Flesh that are in combination with him.
the World and the Flesh that Are in combination with him.
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He is accordingly stiled, the God of this World, as he reigns in the Men of the World, by using the things of the World, to obtain and establish his Kingdom.
He is accordingly styled, the God of this World, as he reigns in the Men of the World, by using the things of the World, to obtain and establish his Kingdom.
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He blinds their eyes by glittering Temptations, deceives and surprizes them by his Fallacies. And altho 'tis difficult to conceive and unfold his internal Agency, and pernicious Operations;
He blinds their eyes by glittering Temptations, deceives and surprises them by his Fallacies. And although it's difficult to conceive and unfold his internal Agency, and pernicious Operations;
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and 'tis certain he cannot make a forcible entry into the Soul, and tempt with prevalency and success, without the consent of the Will,
and it's certain he cannot make a forcible entry into the Soul, and tempt with prevalency and success, without the consent of the Will,
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yet we are told, that he is a prime Mover in the sins of Men.
yet we Are told, that he is a prime Mover in the Sins of Men.
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He entred into Judas, and by putting a lustre on the Silver, exciting his covetous desires, prevail'd with him to betray the Lord of Glory.
He entered into Judas, and by putting a lustre on the Silver, exciting his covetous Desires, prevailed with him to betray the Lord of Glory.
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He works powerfully in the Children of Disobedience. They are as it were possess'd and acted by his strong Incitations. He works powerfully in the Children of Disobedience. They Are as it were possessed and acted by his strong Incitations.
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They are said to be taken captive by him at his Will. 'Tis an allusion to the catching of Beasts;
They Are said to be taken captive by him At his Will. It's an allusion to the catching of Beasts;
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when by the address and craft of the Hunters, they are drawn or urg'd into the toil prepared for them.
when by the address and craft of the Hunters, they Are drawn or urged into the toil prepared for them.
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Now Prosperity furnishes him with the Materials whereof he weaves the most fatal Snares:
Now Prosperity furnishes him with the Materials whereof he weaves the most fatal Snares:
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for his strength and art to destroy principally lie in specious Representations, and fallacious Promises of happiness in the enjoyment of worldly things. This will appear, by considering,
for his strength and art to destroy principally lie in specious Representations, and fallacious Promises of happiness in the enjoyment of worldly things. This will appear, by considering,
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1. That pleasant Temptations are most apt to seduce the Souls of Men to ruin.
1. That pleasant Temptations Are most apt to seduce the Souls of Men to ruin.
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As in sowing the Earth, when there is a congruity between the Soil and the Seed, 'tis nourish'd and springs up to a plentiful Harvest.
As in sowing the Earth, when there is a congruity between the Soil and the Seed, it's nourished and springs up to a plentiful Harvest.
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So when Temptations are suitable to the heart, they are entertain'd with complacency, and are productive of actual Sins.
So when Temptations Are suitable to the heart, they Are entertained with complacency, and Are productive of actual Sins.
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Every Man is tempted (cum effectu by Satan) when he is drawn away by his own Lust, and enticed: Every Man is tempted (cum effectu by Satan) when he is drawn away by his own Lust, and enticed:
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the sensual Appetite is drawn forth by things grateful to it: Then when Lust hath conceived, it bringeth forth Sin;
the sensual Appetite is drawn forth by things grateful to it: Then when Lust hath conceived, it brings forth since;
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and Sin, when 'tis finish'd, bringeth forth Death. and since, when it's finished, brings forth Death.
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When the Appetite has obtain'd the consent of the Will, the compleat act of Sin follows;
When the Appetite has obtained the consent of the Will, the complete act of since follows;
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and Sin habitually indulg'd, ends in Death.
and since habitually indulged, ends in Death.
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Some Temptations of Satan are of such a black Complexion, and so terrible to humane Nature, that the Soul resists them, till by violence and restless importunity 'tis overcome:
some Temptations of Satan Are of such a black Complexion, and so terrible to humane Nature, that the Soul resists them, till by violence and restless importunity it's overcome:
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But by the Attractives of Pleasure he easily prevails.
But by the Attractives of Pleasure he Easily prevails.
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As in cutting of ' Timber, if on strikes cross the Grain, there is strong resistance;
As in cutting of ' Timber, if on strikes across the Grain, there is strong resistance;
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but if the blow follows the Vein of the Wood, it easily cleaves asunder.
but if the blow follows the Vein of the Wood, it Easily cleaves asunder.
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The Temptations of Riches, Honour, and Pleasures, are so delightful, that the Devil commands or perswades Men to a compliance with them.
The Temptations of Riches, Honour, and Pleasures, Are so delightful, that the devil commands or persuades Men to a compliance with them.
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Besides, his malice in pleasant Temptations is less discernible;
Beside, his malice in pleasant Temptations is less discernible;
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and consequently Men do not by Circumspection, and Prayer for Divine Grace, preserve themselves from the mischief of them.
and consequently Men do not by Circumspection, and Prayer for Divine Grace, preserve themselves from the mischief of them.
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If we are fiercely assaulted by unnatural Temptations that cause extraordinary Agonies of Spirit, we seek for supernatural Assistance,
If we Are fiercely assaulted by unnatural Temptations that cause extraordinary Agonies of Spirit, we seek for supernatural Assistance,
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and fortify our selves with holy Resolutions against the open Enemy.
and fortify our selves with holy Resolutions against the open Enemy.
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But by the pleasures of Sin, he insinuates into Mens Hearts, and feeds the deadly Disease so gratefully, that they discover not their danger till past recovery.
But by the pleasures of since, he insinuates into Men's Hearts, and feeds the deadly Disease so gratefully, that they discover not their danger till past recovery.
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Therefore he destroys more by his Serpentine Suggestions, by winning Charms, than by fiery Rage. Indeed he is never more a Devil, than when he deceives;
Therefore he Destroys more by his Serpentine Suggestions, by winning Charms, than by fiery Rage. Indeed he is never more a devil, than when he deceives;
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and we are divinely warn'd of his Guile, Devices, and Wiles, that we may not be surpris'd and ruin'd by our invisible Adversary.
and we Are divinely warned of his Guile, Devices, and Wiles, that we may not be surprised and ruined by our invisible Adversary.
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2. Plentiful Prosperity affords variety of Temptations, which he makes use of to prevent the satiety and dislike that the same repeated Temptations would cause.
2. Plentiful Prosperity affords variety of Temptations, which he makes use of to prevent the satiety and dislike that the same repeated Temptations would cause.
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Since Man was divided from God, the true Center of the Soul, he breaks into a thousand irregular Desires;
Since Man was divided from God, the true Centre of the Soul, he breaks into a thousand irregular Desires;
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and in the Apostle's phrase, serves divers Lusts and Pleasures: and the Vanities of the World do rather cloy than satisfy;
and in the Apostle's phrase, serves diverse Lustiest and Pleasures: and the Vanities of the World do rather cloy than satisfy;
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that which brings transporting Joy at first, by continuance becomes nauseous and insipid.
that which brings transporting Joy At First, by Continuance becomes nauseous and insipid.
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Now the Tempter, with the abundance of Prosperity, so orders his temptations, as to take off the weariness of one pleasure by another,
Now the Tempter, with the abundance of Prosperity, so order his temptations, as to take off the weariness of one pleasure by Another,
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and keeps his Slaves in the Magical Circle of Variety.
and keeps his Slaves in the Magical Circle of Variety.
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As a rich Epicure provides a Universe of Luxury, commands the four Elements to make a show, the Earth, the Air, the Water, of their Treasures,
As a rich Epicure provides a Universe of Luxury, commands the four Elements to make a show, the Earth, the Air, the Water, of their Treasures,
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and the Fire of its Art to dress them, thereby to excite the languishing Appetite, to give a relish to Intemperance,
and the Fire of its Art to dress them, thereby to excite the languishing Appetite, to give a relish to Intemperance,
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and satisfy the greedy Eye, as well as the blind Belly.
and satisfy the greedy Eye, as well as the blind Belly.
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Thus Satan, the Architect of Pleasure, brings out of his Storehouse several kinds of delightful Temptations, to reinflame the Carnal Appetite when sated:
Thus Satan, the Architect of Pleasure, brings out of his Storehouse several Kinds of delightful Temptations, to reinflame the Carnal Appetite when sated:
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without variety desire often fails the Man, and Pleasure fails the Desire. Voluptuaries are dissolv'd in the changing streams of Pleasure.
without variety desire often fails the Man, and Pleasure fails the Desire. Voluptuaries Are dissolved in the changing streams of Pleasure.
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3. Idleness, that is often the concomitant of Prosperity, gives him a tempting opportunity, and makes Men more receptive of his temptations.
3. Idleness, that is often the concomitant of Prosperity, gives him a tempting opportunity, and makes Men more receptive of his temptations.
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The Sin and Destruction of Sodom was from hence. This was the Iniquity of Sodom, Pride, fulness of Bread, and Idleness was in her, and her Daughters.
The since and Destruction of Sodom was from hence. This was the Iniquity of Sodom, Pride, fullness of Bred, and Idleness was in her, and her Daughters.
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The idle Person prevents the Devil, beckens the Tempter to do his Office.
The idle Person prevents the devil, beckons the Tempter to do his Office.
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When the House is empty, the Mind not exercis'd with better Employments, and the Heart is loose and unguarded, the Tempter is invited to take Possession.
When the House is empty, the Mind not exercised with better Employments, and the Heart is lose and unguarded, the Tempter is invited to take Possession.
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Idleness is directly opposite to Life, as well as Felicity. To live, is to be in action.
Idleness is directly opposite to Life, as well as Felicity. To live, is to be in actium.
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Inanimate things are only bound with a dead rest. And amongst inanimate Bodies, as they ascend in Perfection, they are more Active.
Inanimate things Are only bound with a dead rest. And among inanimate Bodies, as they ascend in Perfection, they Are more Active.
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The Heavens that excel in scituation and qualities all things that are without Life, are in continual motion.
The Heavens that excel in situation and qualities all things that Are without Life, Are in continual motion.
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And Man's Felicity consists in the most perfect Actions of the most perfect Life;
And Man's Felicity consists in the most perfect Actions of the most perfect Life;
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in the Vision and Enjoyment of the Blessed God. Now Man naturally being avers from a state contrary to Life and Felicity,
in the Vision and Enjoyment of the Blessed God. Now Man naturally being avers from a state contrary to Life and Felicity,
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if he is not employed in business becoming the reasonable immortal Soul, rather than languish in idleness, is active in making provision for the Flesh, to fulfil the Lusts thereof.
if he is not employed in business becoming the reasonable immortal Soul, rather than languish in idleness, is active in making provision for the Flesh, to fulfil the Lustiest thereof.
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Time is tedious, and that it may pass away pleasantly, Men seek for Diversions that are usually either sinful in their own Nature, or connext with Sins.
Time is tedious, and that it may pass away pleasantly, Men seek for Diversions that Are usually either sinful in their own Nature, or connexed with Sins.
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A lawful Employment, is a double security against Temptations: Partly Divine, as it entitles us to God 's Providence over us;
A lawful Employment, is a double security against Temptations: Partly Divine, as it entitles us to God is Providence over us;
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for whilst we are obeying his Command, we are encouraged by his Promise, that he will keep us in all our ways;
for while we Are obeying his Command, we Are encouraged by his Promise, that he will keep us in all our ways;
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either prevent Temptations, or afford us assistance to vanquish them: And partly Natural;
either prevent Temptations, or afford us assistance to vanquish them: And partly Natural;
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for whilst we are diligently exercis'd in a lawful Calling, the Mind is not at leisure to attend the Temptation,
for while we Are diligently exercised in a lawful Calling, the Mind is not At leisure to attend the Temptation,
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and the Senses do not so easily admit those Objects that betray the Soul. And 'tis observable, that God, who is merciful in his Chastisements, orders that fallen Man should obtain the Fruits of the Earth to support his Life by the sweat of his Brows, that his uncessant Labour might preserve him from Idleness;
and the Senses do not so Easily admit those Objects that betray the Soul. And it's observable, that God, who is merciful in his Chastisements, order that fallen Man should obtain the Fruits of the Earth to support his Life by the sweat of his Brows, that his uncessant Labour might preserve him from Idleness;
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which to corrupt Nature is the seminary of so many vile Lusts.
which to corrupt Nature is the seminary of so many vile Lusts.
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4. As the Temptations of Prosperity make Men an easy Prey to Satan, so they keep them in the most perfect and miserable bondage under his Power.
4. As the Temptations of Prosperity make Men an easy Prey to Satan, so they keep them in the most perfect and miserable bondage under his Power.
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When he has taken hold of their Affections, he leads them captive at his Will. They are freely drawn by the pleasing force of his Temptations:
When he has taken hold of their Affections, he leads them captive At his Will. They Are freely drawn by the pleasing force of his Temptations:
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they are voluntary Slaves, and in love with their Captivity.
they Are voluntary Slaves, and in love with their Captivity.
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'Twas the cruel and crafty advice offer'd to the Athenians, to keep the subdued Inhabitants of Egina from rebelling, to cut off their Thumbs, that they might be uncapable to manage a Spear,
'Twas the cruel and crafty Advice offered to the Athenians, to keep the subdued Inhabitants of Egina from rebelling, to Cut off their Thumbs, that they might be uncapable to manage a Spear,
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and by War obtain a victorious rescue from their Tyranny, but be fit to pull the Oar in the Gallies.
and by War obtain a victorious rescue from their Tyranny, but be fit to pull the Oar in the Galleys.
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'Tis an Emblem of Satan's dealing with his Slaves;
It's an Emblem of Satan's dealing with his Slaves;
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for by the pleasures of Sin, their Hearts are weak, disabled from vigorous and holy Resolutions to resist his power;
for by the pleasures of since, their Hearts Are weak, disabled from vigorous and holy Resolutions to resist his power;
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they cannot make use of the Armor of God for their Defence: and their Lusts are strong, they are patient of his Drudgery, constant at the Oar, and faithful to their Chains.
they cannot make use of the Armour of God for their Defence: and their Lustiest Are strong, they Are patient of his Drudgery, constant At the Oar, and faithful to their Chains.
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And from hence 'tis evident that Men are never more dangerously under the destructive power of Satan than when they enjoy Prosperity.
And from hence it's evident that Men Are never more dangerously under the destructive power of Satan than when they enjoy Prosperity.
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3. Prosperity is destructive to many, in that it affords them advantages to corrupt others, and reciprocally exposes them to be corrupted by others.
3. Prosperity is destructive to many, in that it affords them advantages to corrupt Others, and reciprocally exposes them to be corrupted by Others.
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Persons in Dignity, Wealth, and Power, when depraved in their Inclinations and Actions, are like publick Fountains poison'd, that convey a spreading ruin abroad.
Persons in Dignity, Wealth, and Power, when depraved in their Inclinations and Actions, Are like public Fountains poisoned, that convey a spreading ruin abroad.
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Their evil Example has a pernicious Influence, and more commanding Efficacy as a Rule, than their Laws they ordain as Rulers. Their evil Exampl has a pernicious Influence, and more commanding Efficacy as a Rule, than their Laws they ordain as Rulers.
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The Manners of Princes are as current as their Mony, that being stamp'd with their Image and Superscription,
The Manners of Princes Are as current as their Money, that being stamped with their Image and Superscription,
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tho the Metal be base, passes freely among the People.
though the Metal be base, passes freely among the People.
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The reason of it is evident, for without the restraints of shame and fear, the sensual Passions are riotous and licencious.
The reason of it is evident, for without the restraints of shame and Fear, the sensual Passion Are riotous and licentious.
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Shame, is a displeasure at Evils that are attended with dishonour and infamy, especially at sinful Evils that are so shameful in their own Nature, that the most sordid things in comparison are less ignominious.
Shame, is a displeasure At Evils that Are attended with dishonour and infamy, especially At sinful Evils that Are so shameful in their own Nature, that the most sordid things in comparison Are less ignominious.
np1-n, vbz dt n1 p-acp n2-jn cst vbr vvn p-acp n1 cc n1, av-j p-acp j n2-jn cst vbr av j p-acp po32 d n1, cst dt av-ds j n2 p-acp n1 vbr av-dc j.
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Now foul Vices when practis'd by Men of conspicuous Eminence, do not seem with that turpitude and deformity as is inherent in their Nature.
Now foul Vices when practised by Men of conspicuous Eminence, do not seem with that turpitude and deformity as is inherent in their Nature.
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As a muddy Vapour drawn up by the Sun, and enamel'd with the Rays of Light, appears amiable to the Eye, not dreggy and foul as 'tis in it self.
As a muddy Vapour drawn up by the Sun, and enameled with the Rays of Light, appears amiable to the Eye, not dreggy and foul as it's in it self.
p-acp dt j n1 vvn a-acp p-acp dt n1, cc vvn p-acp dt n2 pp-f n1, vvz j p-acp dt n1, xx j cc j c-acp pn31|vbz p-acp pn31 n1.
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Innumerable miscarry by the vicious Examples of Persons in Honour;
Innumerable miscarry by the vicious Examples of Persons in Honour;
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for when Sins are gilded over with creditableness, many think it necessary to be unholy, that is,
for when Sins Are gilded over with creditableness, many think it necessary to be unholy, that is,
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truly vile, that they may be fashionably noble.
truly vile, that they may be fashionably noble.
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And when those that are in Power abuse it, as a privilege for licenciousness in Sin, inferiors are viciously bold, expecting Facility and Indulgence in the pardoning those Faults of which their Superiors are guilty:
And when those that Are in Power abuse it, as a privilege for licentiousness in since, inferiors Are viciously bold, expecting Facility and Indulgence in the pardoning those Faults of which their Superiors Are guilty:
cc c-crq d cst vbr p-acp n1 vvi pn31, c-acp dt n1 p-acp n1 p-acp n1, n2-jn vbr av-j j, vvg n1 cc n1 p-acp dt vvg d n2 pp-f r-crq po32 n2-jn vbr j:
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And those who do not fear to be punish'd, do not fear to sin.
And those who do not Fear to be punished, do not Fear to since.
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Thus amongst the Heathens, Lasciviousness was lawless, because they ascribed their vicious Passions to their supposed Deities,
Thus among the heathens, Lasciviousness was lawless, Because they ascribed their vicious Passion to their supposed Deities,
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and did not fear their revenging Justice for what was practis'd by them. Besides, Prosperity exposes the Rich and Great to be more corrupted by others.
and did not Fear their revenging justice for what was practised by them. Beside, Prosperity exposes the Rich and Great to be more corrupted by Others.
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Servile Spirits will be cruelly obsequious to the Humors and Lusts of those upon whom they depend,
Servile Spirits will be cruelly obsequious to the Humours and Lustiest of those upon whom they depend,
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and the ready Instruments of accomplishing their irregular Desires. 'Tis their Interest to please them, from whom they receive Favours and Benefits.
and the ready Instruments of accomplishing their irregular Desires. It's their Interest to please them, from whom they receive Favours and Benefits.
cc dt j n2 pp-f vvg po32 j n2. pn31|vbz po32 n1 pc-acp vvi pno32, p-acp ro-crq pns32 vvb n2 cc n2.
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And how few have so firm a Vertue, as to break the twisted Temptations of Pleasure and Profit? The Rich and Great in the World, are usually attended with a train of Dependents,
And how few have so firm a Virtue, as to break the twisted Temptations of Pleasure and Profit? The Rich and Great in the World, Are usually attended with a train of Dependents,
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or vicious Associates, whose compliance is very influential to harden a vicious Disposition into a corrupt Habit. These are underworkers to Satan the Mastertempter,
or vicious Associates, whose compliance is very influential to harden a vicious Disposition into a corrupt Habit. These Are underworkers to Satan the Mastertempter,
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and feed the double Element of infernal Fire, Lust and Rage, in the Breasts of those with whom they converse.
and feed the double Element of infernal Fire, Lust and Rage, in the Breasts of those with whom they converse.
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'Tis the peculiar misery of Men in a high and flourishing Condition, that they have many Flatterers, and few Friends.
It's the peculiar misery of Men in a high and flourishing Condition, that they have many Flatterers, and few Friends.
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Few or none dare faithfully represent their Sins and Danger, lest the sight of their Guilt in its true reflexion, should offend them.
Few or none Dare faithfully represent their Sins and Danger, lest the sighed of their Gilded in its true reflection, should offend them.
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As Love is blind to others, so especially to one's self;
As Love is blind to Others, so especially to one's self;
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and mercenary Wretches, by the most vile flattery, endeavour to make them believe of themselves, what is pleasing to them to believe.
and mercenary Wretches, by the most vile flattery, endeavour to make them believe of themselves, what is pleasing to them to believe.
cc j-jn n2, p-acp dt av-ds j n1, vvb pc-acp vvi pno32 vvi pp-f px32, r-crq vbz vvg p-acp pno32 pc-acp vvi.
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Such to ingratiate, will commend the mere shadows of Vertue, as substantial Vertue; and excuse real gross Vices, as but the shadows of Vice.
Such to ingratiate, will commend the mere shadows of Virtue, as substantial Virtue; and excuse real gross Vices, as but the shadows of Vice.
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By deceitful Arts they colour and conceal the native ugliness of Sin, under a thin appearance and name of Vertue.
By deceitful Arts they colour and conceal the native ugliness of since, under a thin appearance and name of Virtue.
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The arrogant and revengeful, they call generous; the covetous, frugal; the lascivious, gentile; the prodigal, magnificent; the malicious, wary and cautious; the brutish and secure, couragious. The Conversation of such is infinitely dangerous and corrupting:
The arrogant and revengeful, they call generous; the covetous, frugal; the lascivious, gentile; the prodigal, magnificent; the malicious, wary and cautious; the brutish and secure, courageous. The Conversation of such is infinitely dangerous and corrupting:
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for under the disguise of Friendship they are the most deadly Enemies.
for under the disguise of Friendship they Are the most deadly Enemies.
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What greater danger of being poison'd can there be, than when by Art the taste of Poison is taken away from the Poison,
What greater danger of being poisoned can there be, than when by Art the taste of Poison is taken away from the Poison,
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and there is no suspicion of the Traitor that gives it? Thus 'tis further evident, that Prosperity is very dangerous to the Souls of Men.
and there is no suspicion of the Traitor that gives it? Thus it's further evident, that Prosperity is very dangerous to the Souls of Men.
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4. The Prosperity of Sinners usually renders the means of Grace ineffectual, that should reclaim and reform them,
4. The Prosperity of Sinners usually renders the means of Grace ineffectual, that should reclaim and reform them,
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and consequently their Destruction is remediless. The Means of Grace are Internal or External: Internal, the motions of the Holy Spirit, and the Convictions and Excitations of Conscience:
and consequently their Destruction is remediless. The Means of Grace Are Internal or External: Internal, the motions of the Holy Spirit, and the Convictions and Excitations of Conscience:
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External, the Ministry of the Word, and the Counsels of faithful Friends;
External, the Ministry of the Word, and the Counsels of faithful Friends;
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all which are usually made frustrate and inefficacious by the Vices and Lusts of the Prosperous.
all which Are usually made frustrate and inefficacious by the Vices and Lustiest of the Prosperous.
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1. Prosperity makes Sinners more uncapable of receiving the heavenly Impressions of the Spirit, and obstinate in resisting his gracious working.
1. Prosperity makes Sinners more uncapable of receiving the heavenly Impressions of the Spirit, and obstinate in resisting his gracious working.
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The Flesh and the Spirit are contrary: And accordingly as the carnal Appetite has dominion and over-rules in Men, such is their opposition to his restraints from Evil, The Flesh and the Spirit Are contrary: And accordingly as the carnal Appetite has dominion and overrules in Men, such is their opposition to his restraints from Evil,
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or his motions to what is holy and good. The sensual have not the Spirit. They wilfully refuse to give admission to him, when by inward impulses he sollicits them;
or his motions to what is holy and good. The sensual have not the Spirit. They wilfully refuse to give admission to him, when by inward impulses he solicits them;
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and have a stubborn and active contrariety to his Attributes and gracious Operations. He is stiled the Spirit of Power, and Love, and a sound Mind.
and have a stubborn and active contrariety to his Attributes and gracious Operations. He is styled the Spirit of Power, and Love, and a found Mind.
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He communicates a sacred Sovereign Vertue to the Soul, whereby the irregular Passions are reduc'd to the obedience of the sanctified Mind,
He communicates a sacred Sovereign Virtue to the Soul, whereby the irregular Passion Are reduced to the Obedience of the sanctified Mind,
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and the reigning power of Sin is dissolv'd.
and the reigning power of since is dissolved.
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He is a free Spirit, and restores the Soul to true and perfect Liberty, by inlarging the Will,
He is a free Spirit, and restores the Soul to true and perfect Liberty, by enlarging the Will,
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and making it commensurate with the Divine Will:
and making it commensurate with the Divine Will:
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and from hence it is the inseparable Character of a converted Person, he is willing to do what God will have him do,
and from hence it is the inseparable Character of a converted Person, he is willing to do what God will have him do,
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and to be what God will have him be.
and to be what God will have him be.
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But sensual Persons, by the pleasant infusions of servility from the Tempter, and carnal Objects, have lost their power and desire of spiritual Liberty,
But sensual Persons, by the pleasant infusions of servility from the Tempter, and carnal Objects, have lost their power and desire of spiritual Liberty,
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and resist the holy Spirit, when he offers to break the Bands of their Lusts. The Spirit in converting the Soul, inspires it with heavenly Love to God for the ever-satisfying beauty of his Perfections;
and resist the holy Spirit, when he offers to break the Bans of their Lusts. The Spirit in converting the Soul, inspires it with heavenly Love to God for the ever-satisfying beauty of his Perfections;
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and from Love proceeds intellectual delight in communion with him, in affectionate ascents to him, and his gracious descents to the Soul:
and from Love proceeds intellectual delight in communion with him, in affectionate ascents to him, and his gracious descents to the Soul:
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but the Sensual are fastned in the Mire of their sordid Pleasures, and can take no heavenly flight, and relish no divine Comforts.
but the Sensual Are fastened in the Mire of their sordid Pleasures, and can take no heavenly flight, and relish no divine Comforts.
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The Spirit produces a sound Mind, to judg sincerely of things as they are.
The Spirit produces a found Mind, to judge sincerely of things as they Are.
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And from hence the corrupting Vanities of the World lose their attractive Charms, and eternal things appear in their reality and excellency,
And from hence the corrupting Vanities of the World loose their Attractive Charms, and Eternal things appear in their reality and excellency,
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and are chosen and sought with persevering diligence.
and Are chosen and sought with persevering diligence.
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But the sensual Heart is a perpetual Furnace, whose Smoke darkens the Mind, that it cannot discover sublime and heavenly Excellencies;
But the sensual Heart is a perpetual Furnace, whose Smoke darkens the Mind, that it cannot discover sublime and heavenly Excellencies;
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and whose impure Heat fires the Will, that 'tis earnest in the pursuit of fleshly Pleasures.
and whose impure Heat fires the Will, that it's earnest in the pursuit of fleshly Pleasures.
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Briefly, nothing does more quench the Spirit in his illuminating, quickning, and attractive Operations, than Sensuality:
Briefly, nothing does more quench the Spirit in his illuminating, quickening, and Attractive Operations, than Sensuality:
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and nothing more heightens sensuality, and increases the aversness of carnal Men to the holy Law of God,
and nothing more heightens sensuality, and increases the averseness of carnal Men to the holy Law of God,
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and makes their Conversion more difficult than Prosperity.
and makes their Conversion more difficult than Prosperity.
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Indeed, the Spirit of God can by effectual Grace convert the most unprepared habituate Sinner, the most obstinate Enemy of Holiness;
Indeed, the Spirit of God can by effectual Grace convert the most unprepared habituate Sinner, the most obstinate Enemy of Holiness;
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he can melt the most rocky stubborn Heart, into a holy softness and compliance with its Duty;
he can melt the most rocky stubborn Heart, into a holy softness and compliance with its Duty;
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for creating Power is of infallible Efficacy;
for creating Power is of infallible Efficacy;
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and there are some Objects and Miracles of Divine Grace, that are the everlasting Monuments of its glorious Power in subduing the most fierce violence of rebellious Sinners.
and there Are Some Objects and Miracles of Divine Grace, that Are the everlasting Monuments of its glorious Power in subduing the most fierce violence of rebellious Sinners.
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But the Spirit of God does not work as natural Agents, that are active to the extent of their Power.
But the Spirit of God does not work as natural Agents, that Are active to the extent of their Power.
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The Winds blow with all their force, and the Sun inlightens the Air with all its luster.
The Winds blow with all their force, and the Sun inlightens the Air with all its luster.
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The holy Spirit is an intelligent and voluntary Agent, whose Power in working is regulated by his Will, and directed by his Wisdom.
The holy Spirit is an intelligent and voluntary Agent, whose Power in working is regulated by his Will, and directed by his Wisdom.
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There are some things repugnant to the Divine Attributes, ' that 'tis impossible God should do them:
There Are Some things repugnant to the Divine Attributes, ' that it's impossible God should do them:
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the Apostle saith, that God cannot lye, for 'tis contrary to his Truth, one of his essential Perfections.
the Apostle Says, that God cannot lie, for it's contrary to his Truth, one of his essential Perfections.
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And 'tis as impossible that he should do any thing unbecoming his Wisdom.
And it's as impossible that he should do any thing unbecoming his Wisdom.
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He threatned the sensual World, My Spirit shall not always strive with Man, for he is Flesh;
He threatened the sensual World, My Spirit shall not always strive with Man, for he is Flesh;
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that is, corrupt and indulgent to his fleshly Appetites, and alway opposing and controuling the pure Motions of the Spirit.
that is, corrupt and indulgent to his fleshly Appetites, and always opposing and controlling the pure Motions of the Spirit.
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We read that our Saviour could do no mighty Works in his own Country, because of their unbelief:
We read that our Saviour could do no mighty Works in his own Country, Because of their unbelief:
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Not as if their Infidelity abated his Divine Power, but they were unprepared to receive benefit by them, his Miracles would have been cast away upon such inconvincible Persons.
Not as if their Infidelity abated his Divine Power, but they were unprepared to receive benefit by them, his Miracles would have been cast away upon such inconvincible Persons.
xx c-acp cs po32 n1 vvd po31 j-jn n1, cc-acp pns32 vbdr j pc-acp vvi n1 p-acp pno32, po31 n2 vmd vhi vbn vvn av p-acp d j n2.
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Who will sow the barren Sands, or water dead Plants, or give a rich Cordial to a furious Patient that will spill it on the ground? And 'tis an Act of Justice to deprive Sinners of those Inspirations which they have so long resisted.
Who will sow the barren Sands, or water dead Plants, or give a rich Cordial to a furious Patient that will spill it on the ground? And it's an Act of justice to deprive Sinners of those Inspirations which they have so long resisted.
q-crq vmb vvi dt j n2, cc n1 j n2, cc vvi dt j j p-acp dt j n1 cst vmb vvi pn31 p-acp dt n1? cc pn31|vbz dt n1 pp-f n1 pc-acp vvi n2 pp-f d n2 r-crq pns32 vhb av av-j vvn.
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Those who are tender and tractable, and unfeignedly resign up themselves to his conduct in the Ways of Life, shall receive more powerful Influences to perfect the blessed Work begun in them:
Those who Are tender and tractable, and unfeignedly resign up themselves to his conduct in the Ways of Life, shall receive more powerful Influences to perfect the blessed Work begun in them:
d r-crq vbr j cc j, cc av-j vvi a-acp px32 p-acp po31 n1 p-acp dt n2 pp-f n1, vmb vvi av-dc j n2 pc-acp vvi dt j-vvn n1 vvn p-acp pno32:
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He will give more Grace to the humble: He will give more Grace to the humble:
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But those who are so far from valuing his Graces and Comforts, that should be received with the highest respect, that they ungratefully despise them,
But those who Are so Far from valuing his Graces and Comforts, that should be received with the highest respect, that they ungratefully despise them,
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and rebel against his Motions and Counsels, he righteously deserts.
and rebel against his Motions and Counsels, he righteously deserts.
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St. Stephen in his Charge against the Jews, to compleat the aggravation of their Sins, reproaches them;
Saint Stephen in his Charge against the jews, to complete the aggravation of their Sins, Reproaches them;
n1 np1 p-acp po31 n1 p-acp dt np2, p-acp j dt n1 pp-f po32 n2, vvz pno32;
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Ye stiffnecked, and uncircumcised in Heart, and Ears, ye always resisted the Holy Ghost. The obstinate Sinner rebels against his Authority, and contemns his Mercy. You Stiffnecked, and uncircumcised in Heart, and Ears, you always resisted the Holy Ghost. The obstinate Sinner rebels against his authority, and contemns his Mercy.
pn22 j, cc j p-acp n1, cc n2, pn22 av vvd dt j n1. dt j n1 vvz p-acp po31 n1, cc vvz po31 n1.
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The Tempter with his Charms is presently entertain'd, as the Devils easily enter'd into the Swine;
The Tempter with his Charms is presently entertained, as the Devils Easily entered into the Swine;
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but the Holy Spirit with his gracious Offers is rejected. Wretched Indignity! rather to obey a Slave and an Enemy, than the lawful Soveraign.
but the Holy Spirit with his gracious Offers is rejected. Wretched Indignity! rather to obey a Slave and an Enemy, than the lawful Sovereign.
cc-acp dt j n1 p-acp po31 j vvz vbz vvn. j n1! av-c pc-acp vvi dt n1 cc dt n1, cs dt j n-jn.
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If the Saints grieve the Spirit of God, by a wilful neglect of his assisting Grace,
If the Saints grieve the Spirit of God, by a wilful neglect of his assisting Grace,
cs dt n2 vvb dt n1 pp-f np1, p-acp dt j n1 pp-f po31 vvg n1,
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and fall into presumptuous sins, altho from the perfection of his Nature he is not capable of passionate grief,
and fallen into presumptuous Sins, although from the perfection of his Nature he is not capable of passionate grief,
cc vvi p-acp j n2, cs p-acp dt n1 pp-f po31 n1 pns31 vbz xx j pp-f j n1,
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yet he infinitely dislikes their sins.
yet he infinitely dislikes their Sins.
av pns31 av-j vvz po32 n2.
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And as grief when 'tis oppressing, causes the Spirits to retire to the Heart, and Nature is as it were shut up in its springs,
And as grief when it's oppressing, Causes the Spirits to retire to the Heart, and Nature is as it were shut up in its springs,
cc c-acp n1 c-crq pn31|vbz vvg, vvz dt n2 pc-acp vvi p-acp dt n1, cc n1 vbz c-acp pn31 vbdr vvn a-acp p-acp po31 n2,
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and obstructed from communicating agility and vivacity in the ordinary operations of the senses:
and obstructed from communicating agility and vivacity in the ordinary operations of the Senses:
cc vvn p-acp vvg n1 cc n1 p-acp dt j n2 pp-f dt n2:
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thus the holy Spirit when grieved withdraws, and there follows a disconsolate eclipse and interruption of his reviving quickning presence.
thus the holy Spirit when grieved withdraws, and there follows a disconsolate eclipse and interruption of his reviving quickening presence.
av dt j n1 c-crq vvn vvz, cc a-acp vvz dt j n1 cc n1 pp-f po31 vvg j-vvg n1.
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But the indulgent habituate Sinners, provoke him finally to leave them to their own Lusts. 'Tis true, his deserting them is usually gradual,
But the indulgent habituate Sinners, provoke him finally to leave them to their own Lusts. It's true, his deserting them is usually gradual,
p-acp dt j j n2, vvb pno31 av-j pc-acp vvi pno32 p-acp po32 d np1 pn31|vbz j, po31 vvg pno32 vbz av-j j-jn,
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as in a consumptive Person the stomach, the colour, the strength, decline by degrees, till Nature sinks irrecoverably under the Disease;
as in a consumptive Person the stomach, the colour, the strength, decline by Degrees, till Nature sinks irrecoverably under the Disease;
c-acp p-acp dt j n1 dt n1, dt n1, dt n1, vvb p-acp n2, c-acp n1 vvz av-j p-acp dt n1;
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so the motions of the Spirit in those who have often repell'd them, are not so frequent and vigorous as before;
so the motions of the Spirit in those who have often repelled them, Are not so frequent and vigorous as before;
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his after calls are weaker, wasting, and dying every day, till his total withdrawing from them.
his After calls Are Weaker, wasting, and dying every day, till his total withdrawing from them.
po31 a-acp vvz vbr jc, vvg, cc vvg d n1, c-acp po31 j n-vvg p-acp pno32.
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How fearful and hopeless is the state of such a sinner? This spiritual Judgment always proceeds from inexorable severity,
How fearful and hopeless is the state of such a sinner? This spiritual Judgement always proceeds from inexorable severity,
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and ends in the eternal ruin of sinners.
and ends in the Eternal ruin of Sinners.
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For without the Spirit's supernatural working, they can never be renewed to Repentance, never reconciled to God.
For without the Spirit's supernatural working, they can never be renewed to Repentance, never reconciled to God.
p-acp p-acp dt n1|vbz j n-vvg, pns32 vmb av-x vbi vvn p-acp n1, av-x vvn p-acp np1.
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They may for a time live in a voluptuous course, or follow the Business of the World;
They may for a time live in a voluptuous course, or follow the Business of the World;
pns32 vmb p-acp dt n1 vvb p-acp dt j n1, cc vvi dt n1 pp-f dt n1;
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and a little breath may separate between them and Hell, but they shall at last die in their sins, in an impardonable state for ever.
and a little breath may separate between them and Hell, but they shall At last die in their Sins, in an impardonable state for ever.
cc dt j n1 vmb vvi p-acp pno32 cc n1, p-acp pns32 vmb p-acp ord vvi p-acp po32 n2, p-acp dt j n1 c-acp av.
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'Tis said of the Jews, They rebell'd and vexed his Holy Spirit, therefore he turned to be their Enemy, and fought against them.
It's said of the jews, They rebelled and vexed his Holy Spirit, Therefore he turned to be their Enemy, and fought against them.
pn31|vbz vvn pp-f dt np2, pns32 vvd cc vvd po31 j n1, av pns31 vvd pc-acp vbi po32 n1, cc vvd p-acp pno32.
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2. The Convictions and Excitations of Conscience are prevented, or made ineffectual by the prosperity of sinners.
2. The Convictions and Excitations of Conscience Are prevented, or made ineffectual by the Prosperity of Sinners.
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Conscience is the applicative Mind that respects Practice;
Conscience is the applicative Mind that respects Practice;
n1 vbz dt j n1 cst vvz n1;
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it directs in our Duty, both by inhibitions from what is evil, and by instigations to what is good;
it directs in our Duty, both by inhibitions from what is evil, and by instigations to what is good;
pn31 vvz p-acp po12 n1, av-d p-acp n2 p-acp r-crq vbz j-jn, cc p-acp n2 p-acp r-crq vbz j;
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and by comparing our Actions with the Rule, testifies our innocence or guilt, and approves or condemns us.
and by comparing our Actions with the Rule, Testifies our innocence or guilt, and approves or condemns us.
cc p-acp vvg po12 n2 p-acp dt n1, vvz po12 n1 cc n1, cc vvz cc vvz pno12.
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This intellectual Ray was planted in us by the wise God in out Creation, and extended to the Divine Law, the Object and End of it, to keep us to our Duty.
This intellectual Ray was planted in us by the wise God in out Creation, and extended to the Divine Law, the Object and End of it, to keep us to our Duty.
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And since our revolt, 'tis being enlightned and sanctified the vital Principle of Conversion to God, the powerful means of rescuing the lapsed Soul from its prostitution to the Flesh,
And since our revolt, it's being enlightened and sanctified the vital Principle of Conversion to God, the powerful means of rescuing the lapsed Soul from its prostitution to the Flesh,
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and recovering it to a temper of Purity becoming its Original Excellence, and Relation to the Father of Spirits.
and recovering it to a temper of Purity becoming its Original Excellence, and Relation to the Father of Spirits.
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'Tis true, the Love of God is the primary Rule of our Duty, and the Holy Spirit is the Efficient of our Renovation;
It's true, the Love of God is the primary Rule of our Duty, and the Holy Spirit is the Efficient of our Renovation;
pn31|vbz j, dt n1 pp-f np1 vbz dt j n1 pp-f po12 n1, cc dt j n1 vbz dt j pp-f po12 n1;
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but the inlightned Conscience is the immediate Rule, and the immediate Mover of us to return to our Duty.
but the enlightened Conscience is the immediate Rule, and the immediate Mover of us to return to our Duty.
cc-acp dt vvn n1 vbz dt j n1, cc dt j n1 pp-f pno12 pc-acp vvi p-acp po12 n1.
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And if Conscience, which is the Eye of the Soul, be covered with a film of Ignorance,
And if Conscience, which is the Eye of the Soul, be covered with a film of Ignorance,
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if it be blear'd with the false glitterings of the World, if it totally neglects its Office,
if it be bleared with the false glitterings of the World, if it totally neglects its Office,
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or makes but a cold application of saving Terrors that may controul the licentious Appetites,
or makes but a cold application of Saving Terrors that may control the licentious Appetites,
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if it be disregarded, when it suggests and excites to our Duty, the sinner is hardned and setled in his lost state.
if it be disregarded, when it suggests and excites to our Duty, the sinner is hardened and settled in his lost state.
cs pn31 vbb j, c-crq pn31 vvz cc vvz p-acp po12 n1, dt n1 vbz vvn cc vvn p-acp po31 j-vvn n1.
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Now Prosperity foments the sensual Affections, that obscure the Light of Conscience, that corrupt its Judgment, that smother and suppress its Dictates,
Now Prosperity foments the sensual Affections, that Obscure the Light of Conscience, that corrupt its Judgement, that smother and suppress its Dictates,
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or despise and slight them, that 'tis powerless, tho constituted God's Deputy to order our Lives.
or despise and slight them, that it's powerless, though constituted God's Deputy to order our Lives.
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1. Affected Ignorance is the usual Concomitant of sensual Lusts:
1. Affected Ignorance is the usual Concomitant of sensual Lustiest:
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for the enlightned Conscience will convince, and condemn Men for their Pollutions, and force them here to feel the beginning of sorrows,
for the enlightened Conscience will convince, and condemn Men for their Pollutions, and force them Here to feel the beginning of sorrows,
c-acp dt vvn n1 vmb vvi, cc vvi n2 p-acp po32 n2, cc vvi pno32 av pc-acp vvi dt n-vvg pp-f n2,
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and thereby make them apprehensive what the issues and consummation will be hereafter, and this will cast an aspersion of bitterness upon their sweet sins,
and thereby make them apprehensive what the issues and consummation will be hereafter, and this will cast an aspersion of bitterness upon their sweet Sins,
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and lessen the full pleasure of them.
and lessen the full pleasure of them.
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From hence our Saviour tells us, Every one that loves to do Evil, hates the Light,
From hence our Saviour tells us, Every one that loves to do Evil, hates the Light,
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neither cometh to the Light, lest his Deeds should be reproved; that is, by the instructed and awakned Conscience.neither comes to the Light, lest his deeds should be reproved; that is, by the instructed and awakened Conscience.
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Men love darkness to cover their nakedness and foul deformity.
Men love darkness to cover their nakedness and foul deformity.
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They are averse from knowing their Duty, and will not search, lest they should discover such terrible Truths that cross their sensual Humour.
They Are averse from knowing their Duty, and will not search, lest they should discover such terrible Truths that cross their sensual Humour.
pns32 vbr j p-acp vvg po32 n1, cc vmb xx vvi, cs pns32 vmd vvi d j n2 cst vvb po32 j n1.
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The Apostle foretells, That Scoffers should come in the last days, who are willingly ignorant of the beginning and end of the World,
The Apostle foretells, That Scoffers should come in the last days, who Are willingly ignorant of the beginning and end of the World,
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as if there were no Divine Maker of all things, who has power to destroy them,
as if there were no Divine Maker of all things, who has power to destroy them,
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and consequently no Judg to whom Men must be accountable for their disobedience to his Laws:
and consequently no Judge to whom Men must be accountable for their disobedience to his Laws:
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they assent to the most evident Absurdity, that all things were and shall continue in the same tenor:
they assent to the most evident Absurdity, that all things were and shall continue in the same tenor:
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and the cause of their willing ignorance is insinuated in the Character that describes them, that they might walk after their own Lusts, more securely, freely, and joyfully.
and the cause of their willing ignorance is insinuated in the Character that describes them, that they might walk After their own Lustiest, more securely, freely, and joyfully.
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2. Sensual Lusts do not only hinder Mens search after Knowledg, but obscure the Light of Conscience, and corrupt its Judgment.
2. Sensual Lustiest do not only hinder Men's search After Knowledge, but Obscure the Light of Conscience, and corrupt its Judgement.
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There is such an intimate Communion between the Soul and the Body, that interchangably they corrupt one another:
There is such an intimate Communion between the Soul and the Body, that interchangeably they corrupt one Another:
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the sins of the Flesh sink into the Spirit, and corrupt the moral Principles, from whence the sensible Conscience springs of Good and Evil. And the sins of the Spirit, Infidelity, Incogitancy, Error, Security, break out in the Deeds of the Body,
the Sins of the Flesh sink into the Spirit, and corrupt the moral Principles, from whence the sensible Conscience springs of Good and Evil. And the Sins of the Spirit, Infidelity, Incogitancy, Error, Security, break out in the deeds of the Body,
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and make the Flesh more outragious in its Desires. St. Paul declares, that unto the defiled and unbelieving, nothing is pure;
and make the Flesh more outrageous in its Desires. Saint Paul declares, that unto the defiled and unbelieving, nothing is pure;
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but even their Mind and Conscience is defiled. A purged Heart is requisite for a clear Mind;but even their Mind and Conscience is defiled. A purged Heart is requisite for a clear Mind;
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but where Lust dwells, it taints and perverts the practical Judgment; from whence so many Disorders follow in the Life.
but where Lust dwells, it taints and perverts the practical Judgement; from whence so many Disorders follow in the Life.
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The natural Conscience in many Cases, in its simple judgment of things, sincerely declares what is to be done, and what to be avoided;
The natural Conscience in many Cases, in its simple judgement of things, sincerely declares what is to be done, and what to be avoided;
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but when compounded and stain'd with a tincture of Sensuality; it judges according to the Desires.
but when compounded and stained with a tincture of Sensuality; it judges according to the Desires.
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The rebellious Israesites in the Wilderness are described, It is a People that do err in their Hearts: the Heart was the erroneous Fountain of all their Miscarriages,
The rebellious Israesites in the Wilderness Are described, It is a People that do err in their Hearts: the Heart was the erroneous Fountain of all their Miscarriages,
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and forty Years instruction could do them no good.
and forty years instruction could do them no good.
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Those who are given up to carnal Delights, and are in a confederacy with the gross Senses,
Those who Are given up to carnal Delights, and Are in a confederacy with the gross Senses,
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even their directive and judging Faculty is carnal in its apprehensions.
even their directive and judging Faculty is carnal in its apprehensions.
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A reprobate Mind, and vile Affections, are naturally and judicially the Cause and Effect of one another.
A Reprobate Mind, and vile Affections, Are naturally and judicially the Cause and Effect of one Another.
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Even natural Truths that are plain and bright, as the essential distinction between moral Good and Evil, between Vertue and Vice,
Even natural Truths that Are plain and bright, as the essential distinction between moral Good and Evil, between Virtue and Vice,
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and the belief of a Judgment to come, that is inseparably connext with it; yet through the perversness and crookedness of Mens Hearts, are strangely darkned.
and the belief of a Judgement to come, that is inseparably connexed with it; yet through the perverseness and crookedness of Men's Hearts, Are strangely darkened.
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Men wish according to their carnal Interest; and what they wish, they would fain believe;
Men wish according to their carnal Interest; and what they wish, they would fain believe;
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and as when there was no King in Israel, every one did what was good in his own Eyes:
and as when there was no King in Israel, every one did what was good in his own Eyes:
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so if there were no after-reckoning, Men would, without the check of Conscience, follow the Wills of the Flesh,
so if there were no After reckon, Men would, without the check of Conscience, follow the Wills of the Flesh,
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therefore they are Atheists in desire, and if not scared by the pangs of a throbbing Conscience, will be so in their thoughts.
Therefore they Are Atheists in desire, and if not scared by the pangs of a throbbing Conscience, will be so in their thoughts.
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The Heathens cancell'd the Law of Nature, and transgress'd all the Rules of Duty and Decorum;
The heathens canceled the Law of Nature, and transgressed all the Rules of Duty and Decorum;
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they securely indulg'd those Lusts that are a derogation and debasement to the reasonable Creature, and make Men below Men.
they securely indulged those Lustiest that Are a derogation and debasement to the reasonable Creature, and make Men below Men.
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The reason of this prodigious degeneracy was, their Manners corrupted their Minds.
The reason of this prodigious degeneracy was, their Manners corrupted their Minds.
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St. Paul charges the Ephesians, not to walk as the other Gentiles, in the vanity of their Minds, having the Understanding darkned, being alienated from the Life of God, through the Ignorance that is in them, Saint Paul charges the Ephesians, not to walk as the other Gentiles, in the vanity of their Minds, having the Understanding darkened, being alienated from the Life of God, through the Ignorance that is in them,
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because of the blindness of their Heart;
Because of the blindness of their Heart;
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who being past feeling, have given themselves over to lasciviousness, to work all uncleanness with greediness. who being passed feeling, have given themselves over to lasciviousness, to work all uncleanness with greediness.
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A dead Conscience, and a dissolute Life, are inseparable.
A dead Conscience, and a dissolute Life, Are inseparable.
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And how many that are surrounded with the Celestial Beams of the Gospel, are as impure and impenitent,
And how many that Are surrounded with the Celestial Beams of the Gospel, Are as impure and impenitent,
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as those in the black Night of Paganism? They stand at the entrance of the bottomless Pit,
as those in the black Night of Paganism? They stand At the Entrance of the bottomless Pit,
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yet do not smell the Brimstone that inrages the Fire there:
yet do not smell the Brimstone that inrages the Fire there:
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the flames of their Lusts, have feared their Consciences to a desperate degree of hardness and insensibility.
the flames of their Lustiest, have feared their Consciences to a desperate degree of hardness and insensibility.
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Of such the Apostle speaks, But these, as natural brute Beasts, made to be taken and destroyed, speak evil of the things they understand not,
Of such the Apostle speaks, But these, as natural brutus Beasts, made to be taken and destroyed, speak evil of the things they understand not,
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and shall utterly perish in their own corruption;
and shall utterly perish in their own corruption;
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and shall receive the Reward of Unrighteousness, as they that count it pleasure to riot in the day time;
and shall receive the Reward of Unrighteousness, as they that count it pleasure to riot in the day time;
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spots they are, and blemishes, sporting themselves with their own deceivings, while they feast with you. spots they Are, and blemishes, sporting themselves with their own deceivings, while they feast with you.
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They violated all the Prescriptions and Restraints of natural Reason, they had lost all the ingenuous bashfulness of the humane Nature,
They violated all the Prescriptions and Restraints of natural Reason, they had lost all the ingenuous bashfulness of the humane Nature,
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and pleas'd themselves in their false licentious Principles, whereby they endeavoured to justify their enormous Actions,
and pleased themselves in their false licentious Principles, whereby they endeavoured to justify their enormous Actions,
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and set a superficial gloss upon their foul Deformities. Now a seduced and seducing Mind, make the conversion of a Sinner most difficult.
and Set a superficial gloss upon their foul Deformities. Now a seduced and seducing Mind, make the conversion of a Sinner most difficult.
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Whilst the Judgment condemns what the Affections approve, Men are not so invincibly and irrecoverably lost;
While the Judgement condemns what the Affections approve, Men Are not so invincibly and irrecoverably lost;
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the inlightned Conscience is an earnest of their return to their Duty. But when the Spirit is deceived, the flesh always prevails;
the enlightened Conscience is an earnest of their return to their Duty. But when the Spirit is deceived, the Flesh always prevails;
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and Men are most dissolute, corrupt, and desperately wicked.
and Men Are most dissolute, corrupt, and desperately wicked.
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Our Saviour says, If the Light that is in us be Darkness, how great is that Darkness? how disorderly and ruinous will the course be? If the Salt hath lost its savour, wherewith shall it be salted? If the Conscience, that should be as Salt to preserve the Soul from tainting Pleasures, be corrupted, wherewith can it be restored?
Our Saviour Says, If the Light that is in us be Darkness, how great is that Darkness? how disorderly and ruinous will the course be? If the Salt hath lost its savour, wherewith shall it be salted? If the Conscience, that should be as Salt to preserve the Soul from tainting Pleasures, be corrupted, wherewith can it be restored?
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3. Fleshly Lusts smother and suppress the Dictates and Testimony of the enlightned Conscience, that they are not influential upon the Life.
3. Fleshly Lustiest smother and suppress the Dictates and Testimony of the enlightened Conscience, that they Are not influential upon the Life.
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The Dictates of Conscience are in a direct Line, instructing and advising Men in their Duty:
The Dictates of Conscience Are in a Direct Line, instructing and advising Men in their Duty:
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the Testimony is by reflexion upon their Errors from the Divine Rule, and condemning them for their Guilt.
the Testimony is by reflection upon their Errors from the Divine Rule, and condemning them for their Gilded.
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1. The Dictates of the inlightned Conscience are supprest.
1. The Dictates of the enlightened Conscience Are suppressed.
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'Tis the observation of the Philosopher, concerning sensual Persons, that they have Reason in the Faculty and Habit,
It's the observation of the Philosopher, Concerning sensual Persons, that they have Reason in the Faculty and Habit,
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but not in the Use and Exercise. The practical Understanding declares our Duty, that 'tis absolutely necessary to obey God;
but not in the Use and Exercise. The practical Understanding declares our Duty, that it's absolutely necessary to obey God;
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and Men assent to it in the general:
and Men assent to it in the general:
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but when this Principle is to be applied to Practice in Particulars that are ungrateful to the corrupt Will, Lust draws a Veil over it, that it may not appear to check the sensual Inclinations.
but when this Principle is to be applied to Practice in Particulars that Are ungrateful to the corrupt Will, Lust draws a Veil over it, that it may not appear to check the sensual Inclinations.
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Whilst the Mind seduc'd by the Senses, is intent upon the pleasing Object, it does not actually and strongly consider the Divine Command;
While the Mind seduced by the Senses, is intent upon the pleasing Object, it does not actually and strongly Consider the Divine Command;
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and Conscience is brought under the controul of the impetuous Passions. The Light of Reason, as well as of Divine Revelation, discovers, that the blessed Beginning,
and Conscience is brought under the control of the impetuous Passion. The Light of Reason, as well as of Divine Revelation, discovers, that the blessed Beginning,
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and the happy End of Man, is to be like God, and to enjoy his Love;
and the happy End of Man, is to be like God, and to enjoy his Love;
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but when there is a competition between his Favour, and the things of the World, the carnal Heart suppresses the Dictates of the Mind,
but when there is a competition between his Favour, and the things of the World, the carnal Heart suppresses thee Dictates of the Mind,
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and makes a blindfold choice of things present and sensible, as if Man were all Earth,
and makes a blindfold choice of things present and sensible, as if Man were all Earth,
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and there were no spark of Heaven within him.
and there were no spark of Heaven within him.
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The Heathens are charged by St, Paul, — That they with held the Truth in Unrighteousness. The Notion of God as the Supream Lawgiver,
The heathens Are charged by Saint, Paul, — That they with held the Truth in Unrighteousness. The Notion of God as the Supreme Lawgiver,
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and to be obeyed according to his Law imprest upon Conscience, was a natural Truth, and should have reign'd in their Hearts and Lives;
and to be obeyed according to his Law impressed upon Conscience, was a natural Truth, and should have reigned in their Hearts and Lives;
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but they would not suffer it to exert its Power in ordering their Actions. There is a natural Miracle seen in Egypt every Year;
but they would not suffer it to exert its Power in ordering their Actions. There is a natural Miracle seen in Egypt every Year;
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when the River Nilus overflows the Plains: many living Creatures are half form'd, and part remains slimy Earth, without Life or Motion.
when the River Nilus overflows the Plains: many living Creatures Are half formed, and part remains slimy Earth, without Life or Motion.
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Altera pars vivit, rudis est pars altera tellus. Such Monsters were the ungodly and unrighteous Heathens;
Altera pars vivit, rudis est pars altera tellus. Such Monsters were the ungodly and unrighteous heathens;
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half Men in their Understandings, and half Mud in their filthy Affections. And there are innumerable such Monsters in the Christian world.
half Men in their Understandings, and half Mud in their filthy Affections. And there Are innumerable such Monsters in the Christian world.
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2. The Testimony of Conscience is supprest and neglected by the prosperous Sinner.
2. The Testimony of Conscience is suppressed and neglected by the prosperous Sinner.
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If Conscience be in some degree Righteous, and faithful in its Office, and reproves him, and sets his Sins in order before his Eyes;
If Conscience be in Some degree Righteous, and faithful in its Office, and reproves him, and sets his Sins in order before his Eyes;
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he will not regard its earnest Warnings.
he will not regard its earnest Warnings.
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He is as unwilling to hear that sincere Witness in his Bosom, as Ahab was the inflexible Prophet Micaiah; of whom he said, I hate him, for he doth not prophesie Good of me,
He is as unwilling to hear that sincere Witness in his Bosom, as Ahab was the inflexible Prophet Micaiah; of whom he said, I hate him, for he does not prophesy Good of me,
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but Evil. Prosperity affords many diversions, whereby the sinner shifts off conversing with Conscience, and remains ingaged in his sinful state.but Evil. Prosperity affords many diversions, whereby the sinner shifts off conversing with Conscience, and remains engaged in his sinful state.
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I hearkned, and heard, saith the Prophet Jeremy, but they spake not aright; I hearkened, and herd, Says the Prophet Jeremiah, but they spoke not aright;
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no Man repented of his Wickedness, saying, What have I done? What foul ignominious Acts,no Man repented of his Wickedness, saying, What have I done? What foul ignominious Acts,
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how defiling and debasing my Soul, how offensive to the pure Eyes of God, who is so glorious in Majesty,
how defiling and debasing my Soul, how offensive to the pure Eyes of God, who is so glorious in Majesty,
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and dreadful in Power? Such a sight of Sin would make the Conscience boil, and chill the Passions, and urge sinners to return to their Duty.
and dreadful in Power? Such a sighed of since would make the Conscience boil, and chill the Passion, and urge Sinners to return to their Duty.
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But whilst they prosper, they are obstinate in Rebellion; Every one turn'd to his course, as the Horse rushes into the Battel.
But while they prosper, they Are obstinate in Rebellion; Every one turned to his course, as the Horse Rushes into the Battle.
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As the Horse when inflam'd, by the noise and other Accidents of War, furiously rushes to his own destruction:
As the Horse when inflamed, by the noise and other Accidents of War, furiously Rushes to his own destruction:
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thus sinners when they encounter alluring Objects that divert the Mind from serious consideration, either they do not discern,
thus Sinners when they encounter alluring Objects that divert the Mind from serious consideration, either they do not discern,
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or will not observe the Dangers before them, and with as little consideration, and as much fierceness as the Beasts venture upon their own destruction.
or will not observe the Dangers before them, and with as little consideration, and as much fierceness as the Beasts venture upon their own destruction.
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Conversion is the product of the most serious and sad thoughts, from which a prosperous sinner is most averse.
Conversion is the product of the most serious and sad thoughts, from which a prosperous sinner is most averse.
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2. The external means for converting sinners, are usually ineffectual upon them whilst they enjoy Prosperity.
2. The external means for converting Sinners, Are usually ineffectual upon them while they enjoy Prosperity.
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1. The Gospel is the Power of God to Salvation to them that believe; and the preaching of it is by divine Institution the ordinary means of Conversion.
1. The Gospel is the Power of God to Salvation to them that believe; and the preaching of it is by divine Institution the ordinary means of Conversion.
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God could by the immediate illumination of the Mind, and influence upon the Will and Affections, convert sinners from the Errors of their Ways;
God could by the immediate illumination of the Mind, and influence upon the Will and Affections, convert Sinners from the Errors of their Ways;
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but his Wisdom and condescending Goodness makes use of the Ministry of Men to convey the Word of Truth and Life to the World.
but his Wisdom and condescending goodness makes use of the Ministry of Men to convey the Word of Truth and Life to the World.
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This way is very congruous, both to the compounded Nature of Man, by the Senses to work upon the Soul,
This Way is very congruous, both to the compounded Nature of Man, by the Senses to work upon the Soul,
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and to the native freedom of his Will:
and to the native freedom of his Will:
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for tho the supernatural Agent infallibly changes the Heart, yet the Instrument can only direct and perswade Men,
for though the supernatural Agent infallibly changes the Heart, yet the Instrument can only Direct and persuade Men,
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as those who are endowed with intellectual and elective Faculties;
as those who Are endowed with intellectual and elective Faculties;
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and thus the efficacy of Divine Grace is insinuated, in a way suitable to the reasonable Nature.
and thus the efficacy of Divine Grace is insinuated, in a Way suitable to the reasonable Nature.
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The Ministers are stiled the Light of the World, to discover to Men their undone condition by sin,
The Ministers Are styled the Light of the World, to discover to Men their undone condition by since,
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and to point out the way to their everlasting Peace. Our blessed Redeemer saves the lost Remnant of Mankind by the sacred Ministry;
and to point out the Way to their everlasting Peace. Our blessed Redeemer saves the lost Remnant of Mankind by the sacred Ministry;
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and where there are no Evangelical Preachers sent, or only a doleful succession of blind Guides, what Tertullian says of Scythia, a Country that by the extremity of the cold, is hard and dry,
and where there Are no Evangelical Preachers sent, or only a doleful succession of blind Guides, what Tertullian Says of Scythia, a Country that by the extremity of the cold, is hard and dry,
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and perpetually barren, but the residence of fierce Cruelty, is applicable to a Nation, the Hearts of Men are frozen to their sins, there is no melting in the tears of true Repentance, no holy Heat, only their brutish Lusts are ardent and active.
and perpetually barren, but the residence of fierce Cruelty, is applicable to a nation, the Hearts of Men Are frozen to their Sins, there is no melting in the tears of true Repentance, no holy Heat, only their brutish Lustiest Are Ardent and active.
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But where the Embassadors of Christ are faithful and zealous to induce sinners to break off their sins by repentance,
But where the ambassadors of christ Are faithful and zealous to induce Sinners to break off their Sins by Repentance,
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and to be reconciled to God, there are none more uncapable of the sanctifying Power of the Gospel, than sinners in Prosperity.
and to be reconciled to God, there Are none more uncapable of the sanctifying Power of the Gospel, than Sinners in Prosperity.
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1. Pride, the Vice of Prosperity, makes them fierce and stubborn against the holy and strict Rules of the Word.
1. Pride, the Vice of Prosperity, makes them fierce and stubborn against the holy and strict Rules of the Word.
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We will not hearken to thee, but will certainly do whatsoever goes out of our own mouth. We will not harken to thee, but will Certainly do whatsoever Goes out of our own Mouth.
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If a faithful Minister represents the inside of their foul Souls, their uncomely Passions are rais'd against him:
If a faithful Minister represents the inside of their foul Souls, their uncomely Passion Are raised against him:
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if he recommends the earnest study of Holiness and Godliness, they entertain his Counsels with derision and disdain.
if he recommends the earnest study of Holiness and Godliness, they entertain his Counsels with derision and disdain.
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Those to whom the dearest and most affectionate Honour is due, being spiritual Fathers and Physicians, are despised in their Persons and Office, by Fools in their Prosperity.
Those to whom the dearest and most affectionate Honour is due, being spiritual Father's and Physicians, Are despised in their Persons and Office, by Fools in their Prosperity.
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They condemn what they do not understand, and affect not to understand what condemns them. They hear Sermons to censure, and censure that they may not be troubled by them.
They condemn what they do not understand, and affect not to understand what condemns them. They hear Sermons to censure, and censure that they may not be troubled by them.
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What hope is there of reducing haughty Scorners to the Obedience of the Gospel? Even the Miracles and Ministry of our Saviour was without success upon the Pharisees, who heard and derided him.
What hope is there of reducing haughty Scorner's to the obedience of the Gospel? Even the Miracles and Ministry of our Saviour was without success upon the Pharisees, who herd and derided him.
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If such are convinc'd in their Minds, and not disarm'd of their Pride and Self-will, they refuse to yield themselves to the Lord. Meekness is a requisite Qualification for receiving the Word with its saving Vertue.
If such Are convinced in their Minds, and not disarmed of their Pride and Self-will, they refuse to yield themselves to the Lord. Meekness is a requisite Qualification for receiving the Word with its Saving Virtue.
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We are directed to lay aside all filthiness, and superfluity of naughtiness; and with meekness to receive the ingrafted Word, that is able to save our Souls. We Are directed to lay aside all filthiness, and superfluity of naughtiness; and with meekness to receive the ingrafted Word, that is able to save our Souls.
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We are prepared for Divine Grace, by a serious sense of our want of it, and earnest desire to obtain it.
We Are prepared for Divine Grace, by a serious sense of our want of it, and earnest desire to obtain it.
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He fills the hungry with good things, and the Rich he sends empty away. He fills the hungry with good things, and the Rich he sends empty away.
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None are so insensible of their spiritual Wants, and avers from the humble acknowledgment of them, as the Prosperous Sinner;
None Are so insensible of their spiritual Wants, and avers from the humble acknowledgment of them, as the Prosperous Sinner;
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and none more unlikely to obtain spiritual Riches.
and none more unlikely to obtain spiritual Riches.
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2. Infidelity, that is occasion'd and confirm'd by Prosperity in Sin, renders the Gospel ineffectual to the Salvation of Men.
2. Infidelity, that is occasioned and confirmed by Prosperity in since, renders the Gospel ineffectual to the Salvation of Men.
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The Word preached did not profit the Jews, not being mixt with Faith in them that heard it. The Word preached did not profit the jews, not being mixed with Faith in them that herd it.
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A stedfast belief of Divine Revelations, is the principle of Obedience: without it, Motives of the highest strain are ineffectual.
A steadfast belief of Divine Revelations, is the principle of obedience: without it, Motives of the highest strain Are ineffectual.
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Eternal things are not within the prospect of Sense, and tho set forth with the clearest evidence of Reason,
Eternal things Are not within the prospect of Sense, and though Set forth with the Clearest evidence of Reason,
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and enforced with the greatest earnestness of Affection, yet the Sons of Darkness sleep profoundly in their sins.
and Enforced with the greatest earnestness of Affection, yet the Sons of Darkness sleep profoundly in their Sins.
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If Heaven with its Joys and Glory be revealed in the most affecting manner, it has no more efficacy to move them,
If Heaven with its Joys and Glory be revealed in the most affecting manner, it has no more efficacy to move them,
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than charming Musick to awaken one out of a Lethargy: only violent Remedies, bleeding, scarrifying, and burning, are proper and powerful for his recovery.
than charming Music to awaken one out of a Lethargy: only violent Remedies, bleeding, scarifying, and burning, Are proper and powerful for his recovery.
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If they are warned, that the everlasting King will shortly open the Clouds, and come with terrible Majesty to the universal Judgment,
If they Are warned, that the everlasting King will shortly open the Clouds, and come with terrible Majesty to the universal Judgement,
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and require an account for his abused Mercies:
and require an account for his abused mercies:
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their Hearts are apt to reply, as the Priests did to Judas, What is that to us? see ye to it.
their Hearts Are apt to reply, as the Priests did to Judas, What is that to us? see you to it.
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The Terrors of the Lord no more affect them, than Thunder does the Deaf, or Lightning the Blind.
The Terrors of the Lord no more affect them, than Thunder does the Deaf, or Lightning the Blind.
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In short, tho charged and adjured by all the Threatnings of the Law, and the neglected Gospel,
In short, though charged and adjured by all the Threatenings of the Law, and the neglected Gospel,
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tho intreated by all the precious Promises of Mercy, they continue hardned in their voluptuous sins:
though entreated by all the precious Promises of Mercy, they continue hardened in their voluptuous Sins:
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they despise the eternal Rewards of Holiness and Wickedness, as incredible and impertinent, and Ministers as men of vain talk and imaginations.
they despise the Eternal Rewards of Holiness and Wickedness, as incredible and impertinent, and Ministers as men of vain talk and Imaginations.
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For the Infidel Senses are not affected with things future, and Sinners, whilst prosperous, are under their Dominion.
For the Infidel Senses Are not affected with things future, and Sinners, while prosperous, Are under their Dominion.
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3. Suppose in preaching the Word, a sharp ray of Truth darts through the deep and setled darkness of the Heart,
3. Suppose in preaching the Word, a sharp ray of Truth darts through the deep and settled darkness of the Heart,
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yet 'tis soon dampt, and without saving effect upon Sinners in their Prosperity.
yet it's soon dampt, and without Saving Effect upon Sinners in their Prosperity.
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They may be terrified, but are not subdued by the Armour of Light; for they presently take sanctuary in the World, to escape the strokes of it.
They may be terrified, but Are not subdued by the Armour of Light; for they presently take sanctuary in the World, to escape the Strokes of it.
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The carnal Passions dare not appear before such Objects as awaken the Conscience; the Senses strongly apply the Mind to things that touch them;
The carnal Passion Dare not appear before such Objects as awaken the Conscience; the Senses strongly apply the Mind to things that touch them;
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the Fancy is the spring of of distraction in the thoughts, and these reign in their full power in prosperous Sinners,
the Fancy is the spring of of distraction in the thoughts, and these Reign in their full power in prosperous Sinners,
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so that they do not by serious consideration apply things of eternal consequence to themselves. The Heart of Man with difficulty changes its end;
so that they do not by serious consideration apply things of Eternal consequence to themselves. The Heart of Man with difficulty changes its end;
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the outward actions may be suspended or over-ruled for a time, but the love that is natural and predominant in the Heart to the present World, cannot be purified and raised to Heaven, without the Divine efficacy of the Word, applied by most solemn and frequent thoughts.
the outward actions may be suspended or overruled for a time, but the love that is natural and predominant in the Heart to the present World, cannot be purified and raised to Heaven, without the Divine efficacy of the Word, applied by most solemn and frequent thoughts.
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How plain and convincing are the words of our Saviour;
How plain and convincing Are the words of our Saviour;
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What will it profit a Man, if he gain the whole World, and lose his own Soul? But how few in hearing them, have found their Souls that were lost in the corrupting Vanities of this World? The most seem not to know they have immortal Souls,What will it profit a Man, if he gain the Whole World, and loose his own Soul? But how few in hearing them, have found their Souls that were lost in the corrupting Vanities of this World? The most seem not to know they have immortal Souls,
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whilst they live as if they had none.
while they live as if they had none.
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The Reason is, they will not consider duly their unvaluable worth, and the woful folly in neglecting them.
The Reason is, they will not Consider duly their unvaluable worth, and the woeful folly in neglecting them.
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When the Bird often straggles from the Nest, the Eggs are chil'd and unprolific, for want of its warming incubation.
When the Bird often straggles from the Nest, the Eggs Are chilled and unprolific, for want of its warming incubation.
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Divine Truths are without life and vigour, when they only lie in the memory, without serious and frequent reflections on them.
Divine Truths Are without life and vigour, when they only lie in the memory, without serious and frequent reflections on them.
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Many are enlightned, but not affected; or affected, but not resolved;
Many Are enlightened, but not affected; or affected, but not resolved;
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or resolved, but their resolutions are not prevailing and permanent, because the Word does not sink into their Minds, by deep consideration.
or resolved, but their resolutions Are not prevailing and permanent, Because the Word does not sink into their Minds, by deep consideration.
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2. The other external means of recovering a Sinner from the snares of Death, is private admonition, either authoritative,
2. The other external means of recovering a Sinner from the snares of Death, is private admonition, either authoritative,
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or meerly charitative, by shewing him his Sins, and the fearful Consequences that attend them. The neglect of this Duty, is a sign and effect of the greatest hatred;
or merely charitative, by showing him his Sins, and the fearful Consequences that attend them. The neglect of this Duty, is a Signen and Effect of the greatest hatred;
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as the command of it implies, Thou shalt not hate thy Brother in thy heart, and suffer Sin to lie upon him.
as the command of it Implies, Thou shalt not hate thy Brother in thy heart, and suffer since to lie upon him.
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The performance of it, with prudence and meekness, with dear and earnest love, has a special advantage and efficacy, being directly applied to the Person whose Soul is concern'd.
The performance of it, with prudence and meekness, with dear and earnest love, has a special advantage and efficacy, being directly applied to the Person whose Soul is concerned.
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The Reproofs of a Preacher are levell'd in common against the Sins of Men, but not applied in particular to every Sinner.
The Reproofs of a Preacher Are leveled in Common against the Sins of Men, but not applied in particular to every Sinner.
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'Tis the Office of Conscience, to bring home to every Man's Bosom, what is proper to his Case;
It's the Office of Conscience, to bring home to every Man's Bosom, what is proper to his Case;
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and singularly to observe in himself, what is spoken in the general. But in private Admonition, the Superior or Friend supplies the part of Conscience.
and singularly to observe in himself, what is spoken in the general. But in private Admonition, the Superior or Friend supplies the part of Conscience.
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And (in this sense) wo be to him that is alone! And (in this sense) woe be to him that is alone!
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that wants a faithful Friend to supply the Duty of Conscience, either to preserve him from falling into Sin,
that Wants a faithful Friend to supply the Duty of Conscience, either to preserve him from falling into since,
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or to raise him when down. Now a prosperous Sinner is most unlikely to receive the Benefit design'd by admonition.
or to raise him when down. Now a prosperous Sinner is most unlikely to receive the Benefit designed by admonition.
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If the Patient does not assist the Cure, by receiving holy Counsels with humility, respect,
If the Patient does not assist the Cure, by receiving holy Counsels with humility, respect,
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and thankfulness, they prove ineffectual, and much more if they be rejected with aversness and contempt.
and thankfulness, they prove ineffectual, and much more if they be rejected with averseness and contempt.
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When a Superiour, (like a Father that holds a Child over a Pit, to make him fear where there is danger) with solemnity admonishes him of his Guilt and approaching Judgments, he is apt to slite his Person as censorious, and his Admonition as impertinent.
When a Superior, (like a Father that holds a Child over a Pit, to make him Fear where there is danger) with solemnity admonishes him of his Gilded and approaching Judgments, he is apt to slite his Person as censorious, and his Admonition as impertinent.
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When a Friend by faithful reproof endeavours to save his Soul from Sin and Hell, he entertains his Reproof with scorn, or with conviction and indignation.
When a Friend by faithful reproof endeavours to save his Soul from since and Hell, he entertains his Reproof with scorn, or with conviction and Indignation.
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Thus the wise observer of Men declares the careless wretched disposition of Sinners in their Prosperity, by their sorrowful reflections in Adversity:
Thus the wise observer of Men declares the careless wretched disposition of Sinners in their Prosperity, by their sorrowful reflections in Adversity:
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Thou shalt mourn at the last, when thy Flesh and thy Body are consumed, and say, Thou shalt mourn At the last, when thy Flesh and thy Body Are consumed, and say,
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How have I hated Instruction, and my Heart despised reproof? And have not obeyed the Voice of my Teachers,
How have I hated Instruction, and my Heart despised reproof? And have not obeyed the Voice of my Teachers,
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nor inclined mine Ear to them that instructed me? Instruction to prevent Sin, Reproof to correct Sin, were disregarded with an implicit hatred,nor inclined mine Ear to them that instructed me? Instruction to prevent since, Reproof to correct since, were disregarded with an implicit hatred,
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or rejected with absolute and express hatred. To conclude this part of the Argument;
or rejected with absolute and express hatred. To conclude this part of the Argument;
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Experience sadly proves that Sinners are never reclaimed from their stubborn Folly but by sharp Afflictions.
Experience sadly Proves that Sinners Are never reclaimed from their stubborn Folly but by sharp Afflictions.
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They will not believe the evil of Sin, till by a real and sensible conviction they take a measure of the Evil they have done ▪ by the Evil they suffer.
They will not believe the evil of since, till by a real and sensible conviction they take a measure of the Evil they have done ▪ by the Evil they suffer.
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Affliction tames the stubborn heart, and makes it humble and relenting.
Affliction tames the stubborn heart, and makes it humble and relenting.
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Even Pharaoh that was a bold Atheist in his Prosperity, and stood upon high terms with Moses, saying, Who is the Lord, that I should obey him? yet was an humble Suppliant in his Distress:
Even Pharaoh that was a bold Atheist in his Prosperity, and stood upon high terms with Moses, saying, Who is the Lord, that I should obey him? yet was an humble Suppliant in his Distress:
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And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned: And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned:
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the Lord is righteous, and I and my People are wicked.
the Lord is righteous, and I and my People Are wicked.
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Intreat the Lord that there be no more mighty Thundrings, and Hail. This is set forth in a true and lively comparison by the Prophet Jeremy: As a wild Ass used to the Wilderness, that snuffs up the Wind at her pleasure:
Entreat the Lord that there be no more mighty Thunderings, and Hail. This is Set forth in a true and lively comparison by the Prophet Jeremiah: As a wild Ass used to the Wilderness, that snuffs up the Wind At her pleasure:
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in her occasion, who can turn her away? When fir'd with Lust, she ranges about swiftly, without a Rider to guide,in her occasion, who can turn her away? When fired with Lust, she ranges about swiftly, without a Rider to guide,
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and a Curb to restrain her. All they that seek her, will not weary themselves; but in her mouth they shall find her:
and a Curb to restrain her. All they that seek her, will not weary themselves; but in her Mouth they shall find her:
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'Tis in vain to pursue her then, but when she is bagg'd and heavy, they will tame her.
It's in vain to pursue her then, but when she is bagged and heavy, they will tame her.
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Thus when Sinners are prosperous, the call of God, and Conscience, and of Teachers, do not stop them in their voluptuous course,
Thus when Sinners Are prosperous, the call of God, and Conscience, and of Teachers, do not stop them in their voluptuous course,
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but affliction confines and reduces them to obedience.
but affliction confines and reduces them to Obedience.
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5. Prosperity renders Men averse from suffering for the sake of Christ, when they are called to give testimony to his Truth, and support his Cause.
5. Prosperity renders Men averse from suffering for the sake of christ, when they Are called to give testimony to his Truth, and support his Cause.
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Self-denial, with respect to the present Life, and all the Ornaments, Comforts, and Endearments of it, is absolutely necessary by the Law of Christianity,
Self-denial, with respect to the present Life, and all the Ornament, Comforts, and Endearments of it, is absolutely necessary by the Law of Christianity,
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when the preserving of it is contrary to the Glory of Christ, and inconsistent with our Duty to him.
when the preserving of it is contrary to the Glory of christ, and inconsistent with our Duty to him.
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Then said Jesus to his Disciples, If any Man will come after me, let him deny himself, Then said jesus to his Disciples, If any Man will come After me, let him deny himself,
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and take up his Cross and follow me. and take up his Cross and follow me.
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The Cross implies all kinds and degrees of suffering, from the least afflicting evil, to Death with ignominy and torment.
The Cross Implies all Kinds and Degrees of suffering, from the least afflicting evil, to Death with ignominy and torment.
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And how just is it, if we expect to be glorified by his Sufferings, that we should willingly suffer for his Glory.
And how just is it, if we expect to be glorified by his Sufferings, that we should willingly suffer for his Glory.
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At the first preaching of the Gospel, many were offended at the Cross of Christ: they esteemed it folly, to expect eternal Life from one that was put to death,
At the First preaching of the Gospel, many were offended At the Cross of christ: they esteemed it folly, to expect Eternal Life from one that was put to death,
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and that he should bring them to the highest Glory, who suffered in the lowest Weakness.
and that he should bring them to the highest Glory, who suffered in the lowest Weakness.
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Our Saviour was conceal'd from their carnal Eyes, by the overshadowing train of his Afflictions.
Our Saviour was concealed from their carnal Eyes, by the overshadowing train of his Afflictions.
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And the Cross of Christ, that is to be voluntarily and obediently taken up by his Disciples, is a greater offence to the World,
And the Cross of christ, that is to be voluntarily and obediently taken up by his Disciples, is a greater offence to the World,
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than that to which he was nail'd.
than that to which he was nailed.
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'Tis a harder Lesson, that we must obtain Glory by our own Sufferings, than that it was purchased by our Saviour's.
It's a harder lesson, that we must obtain Glory by our own Sufferings, than that it was purchased by our Saviour's.
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The Mind more willingly assents to the reasons of his Sufferings, than of ours:
The Mind more willingly assents to the Reasons of his Sufferings, than of ours:
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in the first, it only encounters with false Prejudices, and vain Shadows that darken that mighty Mystery;
in the First, it only encounters with false Prejudices, and vain Shadows that darken that mighty Mystery;
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but in the second, it must overcome the natural Love of this Life, and the Pleasures of it, which is so predominant in Men.
but in the second, it must overcome the natural Love of this Life, and the Pleasures of it, which is so predominant in Men.
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The alliance to the Body, and the allurements of the World, are the causes of forsaking Religion,
The alliance to the Body, and the allurements of the World, Are the Causes of forsaking Religion,
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when the owning of it will cost us dear. And those who enjoy Prosperity, are most easily terrified from their Duty to Christ;
when the owning of it will cost us dear. And those who enjoy Prosperity, Are most Easily terrified from their Duty to christ;
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the account of which is open to Reason, both from some general Considerations, and from special, that respect Sufferings for Religion. The general Considerations are two.
the account of which is open to Reason, both from Some general Considerations, and from special, that respect Sufferings for Religion. The general Considerations Are two.
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1. The living in Pleasures and soft Delicacy, enervates the masculine vigour of the Spirit, and damps Resolution, that it presently faints when assaulted with Difficulties.
1. The living in Pleasures and soft Delicacy, enervates the masculine vigour of the Spirit, and damps Resolution, that it presently faints when assaulted with Difficulties.
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The Spirit of a Man, encouraged by just, and wise, and generous Reasons, will stand firmly under heavy Troubles:
The Spirit of a Man, encouraged by just, and wise, and generous Reasons, will stand firmly under heavy Troubles:
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But Fear breaks the native strength of Mind, and like a secret suddain Palsy, that slackens the Nerves,
But fear breaks the native strength of Mind, and like a secret sudden Palsy, that slackens the Nerves,
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and loosens the Joints, causes a trembling and incapacity of bearing Evils. The least glimpse of Danger, makes the Fearful to retire:
and loosens the Joints, Causes a trembling and incapacity of bearing Evils. The least glimpse of Danger, makes the Fearful to retire:
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like some, that apprehensive of the rising Winds, will not venture any further in a Boat,
like Some, that apprehensive of the rising Winds, will not venture any further in a Boat,
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than that one Oar may be on the Shore, whilst the other strikes in the Water.
than that one Oar may be on the Shore, while the other strikes in the Water.
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The Timerous, when Afflictions attend the faithful profession of the Gospel, usually are treacherous to God, to their Souls, and to the Truth.
The Timorous, when Afflictions attend the faithful profession of the Gospel, usually Are treacherous to God, to their Souls, and to the Truth.
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To God (whose Servants they are by the dearest Titles) by contradicting their Duty, which is to suffer chearfully for his Gospel and his Glory, when called forth:
To God (whose Servants they Are by the dearest Titles) by contradicting their Duty, which is to suffer cheerfully for his Gospel and his Glory, when called forth:
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and by revolting from his Service, they occasion such dishonourable unworthy conceptions of him, as if he were regardless of his suffering Servants,
and by revolting from his Service, they occasion such dishonourable unworthy conceptions of him, as if he were regardless of his suffering Servants,
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and would not gloriously reward those who are faithful to the Death, the Seal of their Loyalty and Perseverance:
and would not gloriously reward those who Are faithful to the Death, the Seal of their Loyalty and Perseverance:
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they are treacherous to their Souls, by preferring the Interest of the perishing Flesh, before the happiness of the immortal Part:
they Are treacherous to their Souls, by preferring the Interest of the perishing Flesh, before the happiness of the immortal Part:
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they betray the Truth, by exposing it to a suspicion of Falshood;
they betray the Truth, by exposing it to a suspicion of Falsehood;
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for as the confirming Religion by Sufferings, doth most effectually recommend it to the belief and affections of others;
for as the confirming Religion by Sufferings, does most effectually recommend it to the belief and affections of Others;
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so the denial of it, or the withdrawing our Testimony in times of Danger, will incline others to judg that it is not the Truth,
so the denial of it, or the withdrawing our Testimony in times of Danger, will incline Others to judge that it is not the Truth,
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or at least of no great moment, that the Professors of it do not think worth their Sufferings.
or At least of no great moment, that the Professors of it do not think worth their Sufferings.
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How many faint-hearted Persons have thus betrayed the Son of God again, and their Consciences,
How many fainthearted Persons have thus betrayed the Son of God again, and their Consciences,
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and their Religion? Their Faith that sparkled in Prosperous times, when Troubles come, is a quencht Cole, rak'd up in the cold pale Ashes of distrustful Fears, without any Divine Light or Heat.
and their Religion? Their Faith that sparkled in Prosperous times, when Troubles come, is a quenched Coal, raked up in the cold pale Ashes of distrustful Fears, without any Divine Light or Heat.
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2. Prosperity makes Men unthoughtful and careless of Evils that may happen. I said in my Prosperity, I shall never be moved.
2. Prosperity makes Men unthoughtful and careless of Evils that may happen. I said in my Prosperity, I shall never be moved.
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Carnal Joy (the Affection of Prosperity) and Folly are nearly allied, and flatter Men as if their Ease and Calm would never be disturbed:
Carnal Joy (the Affection of Prosperity) and Folly Are nearly allied, and flatter Men as if their Ease and Cam would never be disturbed:
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and by supine negligence, they are unprovided for the encountring with Evils. According to our circumspection in Prosperity, such is our courage in Adversity;
and by supine negligence, they Are unprovided for the encountering with Evils. According to our circumspection in Prosperity, such is our courage in Adversity;
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and by how much the less affliction is expected, so much the more are we perplex'd when it seises upon us.
and by how much the less affliction is expected, so much the more Are we perplexed when it seizes upon us.
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The last Day, that shall strangely surprize the World in its deep security, is compar'd to Lightning for its suddenness and terror.
The last Day, that shall strangely surprise the World in its deep security, is compared to Lightning for its suddenness and terror.
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Our Saviour therefore plainly has foretold, that the Cross is the Appendix of the Gospel, that 'tis the Property of Error to persecute,
Our Saviour Therefore plainly has foretold, that the Cross is the Appendix of the Gospel, that it's the Property of Error to persecute,
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and the Lot of Truth to be persecuted:
and the Lot of Truth to be persecuted:
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He counsels his Disciples to imitate a wise Builder, that computes the Expence before he begins the Fabrick,
He Counsels his Disciples to imitate a wise Builder, that computes the Expense before he begins the Fabric,
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lest having laid the Foundation, and not being able to finish it, he be exposed to the just Censure of Folly.
lest having laid the Foundation, and not being able to finish it, he be exposed to the just Censure of Folly.
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So Christians are to forecast the Injuries and Troubles they are likely to suffer for Religion,
So Christians Are to forecast the Injuries and Troubles they Are likely to suffer for Religion,
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lest when the Tempest threatens, they shamefully desert it.
lest when the Tempest threatens, they shamefully desert it.
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And how heavy will their Doom be? The fearful, that are not storm-proof, and the Lyars, that openly renounce what they believe,
And how heavy will their Doom be? The fearful, that Are not storm-proof, and the Liars, that openly renounce what they believe,
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and profess what they do not believe, shall be with Infidels, Idolaters, and Murderers, cast into the Lake that burns with Fire and Brimstone.
and profess what they do not believe, shall be with Infidels, Idolaters, and Murderers, cast into the Lake that burns with Fire and Brimstone.
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2. The special Reasons why Prosperity makes Men so dispos'd to quit the Truth in times of Danger, are,
2. The special Reasons why Prosperity makes Men so disposed to quit the Truth in times of Danger, Are,
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because it weakens the Principles from whence Christian Magnanimity springs; and those are unfeigned Faith, and divine Love.
Because it weakens the Principles from whence Christian Magnanimity springs; and those Are unfeigned Faith, and divine Love.
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As in natural things the formative Virtue determinates the Matter to such a Being, and disposes to such Operations in proportion to the Principles from which it results:
As in natural things the formative Virtue determinates the Matter to such a Being, and disposes to such Operations in proportion to the Principles from which it results:
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So in moral things, the Soul is disposed and regulated in its Actings correspondently to its Principles,
So in moral things, the Soul is disposed and regulated in its Actings correspondently to its Principles,
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and is either Carnal or Spiritual. The universal Principle of Carnal Persons is to be happy here:
and is either Carnal or Spiritual. The universal Principle of Carnal Persons is to be happy Here:
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their Eyes are ever engaged upon, and their Desires ever thirsting after sensual Satisfaction:
their Eyes Are ever engaged upon, and their Desires ever thirsting After sensual Satisfaction:
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Who will shew us any good? and by consequence their main care is, to obtain and secure temporal things, the materials of their happiness.Who will show us any good? and by consequence their main care is, to obtain and secure temporal things, the materials of their happiness.
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The supernatural Principle of a Saint is to please God, and enjoy his Favour. As Men believe they love, and as they love they live.
The supernatural Principle of a Saint is to please God, and enjoy his Favour. As Men believe they love, and as they love they live.
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1. Unfeigned Faith of the Rewards of the Gospel, is necessary to keep a Christian steady in his course, through all the Storms and Tides of this mutable World.
1. Unfeigned Faith of the Rewards of the Gospel, is necessary to keep a Christian steady in his course, through all the Storms and Tides of this mutable World.
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It is a faithful saying, If we die with him, we shall also live with him. It is a faithful saying, If we die with him, we shall also live with him.
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If we suffer with him, we shall reign with him. If we suffer with him, we shall Reign with him.
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The Apostle usually prefaces with that strong assurance, It is a faithful saying, when the Truth is of eminent importance,
The Apostle usually prefaces with that strong assurance, It is a faithful saying, when the Truth is of eminent importance,
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and contrary to the Sentiments of Carnal Nature, If we die with him, we shall also live with him.
and contrary to the Sentiments of Carnal Nature, If we die with him, we shall also live with him.
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Our Saviour dedicated Martyrdom in his own Person:
Our Saviour dedicated Martyrdom in his own Person:
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His Death was a Ransom for us to God, and a sealing Testimony of the Gospel to Men:
His Death was a Ransom for us to God, and a sealing Testimony of the Gospel to Men:
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He witnessed before Pontius Pilate a good Confession. He witnessed before Pontius Pilate a good Confessi.
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The Terror of the Roman Tribunal, nor the Rage of the Jews, could not make him retract the Divine Truth which he had so often declared, that he was the Son of God, come from Heaven to save the World:
The Terror of the Roman Tribunal, nor the Rage of the jews, could not make him retract the Divine Truth which he had so often declared, that he was the Son of God, come from Heaven to save the World:
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and when the Cross with its Infamy and horrour was in his view, he avowed his Heavenly Kingdom.
and when the Cross with its Infamy and horror was in his view, he avowed his Heavenly Kingdom.
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And all those who suffer with him, for his Truth, and in conformity to his Pattern, with his Meekness and Patience, his Charity and Constancy, shall reign with him.
And all those who suffer with him, for his Truth, and in conformity to his Pattern, with his Meekness and Patience, his Charity and Constancy, shall Reign with him.
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And what is more powerful for the consolation and establishment of Christians, than that their Sufferings for Christ shall end in Glory.
And what is more powerful for the consolation and establishment of Christians, than that their Sufferings for christ shall end in Glory.
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This is the Victory that overcometh the World, even our Faith. This is the Victory that Overcometh the World, even our Faith.
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This did Miracles in the first Ages of the Church, conquering all that was terrible to Flesh and Blood. This did Miracles in the First Ages of the Church, conquering all that was terrible to Flesh and Blood.
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The Heathens despised the Hopes of Christians as wretched Illusions, and with impious scorn upbraided them for their constancy under Persecutions:
The heathens despised the Hope's of Christians as wretched Illusions, and with impious scorn upbraided them for their constancy under Persecutions:
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Where is the God that can raise the dead, and not rescue the living? Unbelief is blind,
Where is the God that can raise the dead, and not rescue the living? Unbelief is blind,
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and cannot see beyond this World to the Eternal State.
and cannot see beyond this World to the Eternal State.
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But Faith in the blessed Redeemer, opens a Prospect into the World to come, so full of Glory, that no Person that has an understanding and will to discourse and choose,
But Faith in the blessed Redeemer, Opens a Prospect into the World to come, so full of Glory, that no Person that has an understanding and will to discourse and choose,
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if he stedfastly believes it, but must despise all the Evils that the wit and strength of Persecutors can inflict in comparison of it.
if he steadfastly believes it, but must despise all the Evils that the wit and strength of Persecutors can inflict in comparison of it.
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I reckon, saith the Apostle, that the sufferings of the present Life, in all their kinds and degrees, are not to be compared with the Glory that shall be reveal'd. I reckon, Says the Apostle, that the sufferings of the present Life, in all their Kinds and Degrees, Are not to be compared with the Glory that shall be revealed.
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Inlightned Christians esteemed their Sufferings for the Cause of God, no Arguments of his Weakness,
Enlightened Christians esteemed their Sufferings for the Cause of God, no Arguments of his Weakness,
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but his Wisdom, to exercise and try their Loyalty and cordial Obedience before he rewarded them;
but his Wisdom, to exercise and try their Loyalty and cordial obedience before he rewarded them;
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and had reason to admire his Providence, not to suspect his Power and Love. They knew that the power of Tyrants could only reach the Body, the vile, frail, and mortal part of Man;
and had reason to admire his Providence, not to suspect his Power and Love. They knew that the power of Tyrants could only reach the Body, the vile, frail, and Mortal part of Man;
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but the precious Soul was entirely exempted from their rage; and Faith assur'd them of a glorious Resurrection after Death.
but the precious Soul was entirely exempted from their rage; and Faith assured them of a glorious Resurrection After Death.
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The Body of a Martyr shall be revived as a Phaenix out of its Ashes;
The Body of a Martyr shall be revived as a Phoenix out of its Ashes;
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when the Body of a Persecutor shall be quickned, as a Serpent out of a Dunghil, the one to be glorified, the other tormented for ever.
when the Body of a Persecutor shall be quickened, as a Serpent out of a Dunghill, the one to be glorified, the other tormented for ever.
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The belief of this made them extremely valiant in the face of all their threatning cruel Enemies.
The belief of this made them extremely valiant in the face of all their threatening cruel Enemies.
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But the evil Heart of unbelief, causes a departure from the living God. He that suspects God's fidelity in his Promises, will suspend his own:
But the evil Heart of unbelief, Causes a departure from the living God. He that suspects God's Fidis in his Promises, will suspend his own:
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Nature will shrink at the first sight of imminent Dangers.
Nature will shrink At the First sighed of imminent Dangers.
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An Infidel, that lives as if he were all Body, and no immortal Soul, judges the loss of the present Life,
an Infidel, that lives as if he were all Body, and no immortal Soul, judges the loss of the present Life,
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and the comforts of it, as his utter undoing and total perishing. He has an appearance of reason to secure his present Possessions, what-ever becomes of Religion;
and the comforts of it, as his utter undoing and total perishing. He has an appearance of reason to secure his present Possessions, whatever becomes of Religion;
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for he expects no future Good, that will infinitely more than countervail his present loss: And that Prosperity inclines Men to Atheism and Infidelity, has been proved before.
for he expects no future Good, that will infinitely more than countervail his present loss: And that Prosperity inclines Men to Atheism and Infidelity, has been proved before.
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2. The Love of God inspires Believers with a heavenly Fortitude, to endure the worst Evils that may befal them for his sake. Perfect Love casts out Fear;
2. The Love of God inspires Believers with a heavenly Fortitude, to endure the worst Evils that may befall them for his sake. Perfect Love Cast out fear;
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keeps its Supremacy inviolate in the midst of the greatest Dangers. Love is an active invincible Affection, as strong as Death, that none can vanquish.
keeps its Supremacy inviolate in the midst of the greatest Dangers. Love is an active invincible Affection, as strong as Death, that none can vanquish.
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The Love of God is a never-dying Flame in the Hearts of the Saints, because it depends upon the unchangeable Love of God to them.
The Love of God is a never-dying Flame in the Hearts of the Saints, Because it depends upon the unchangeable Love of God to them.
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We love him, because he first loved us. Love esteems God as the greatest Reward. We love him, Because he First loved us. Love esteems God as the greatest Reward.
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A Saint does not so much love God for Heaven, tho a place of inconceivable Glory,
A Saint does not so much love God for Heaven, though a place of inconceivable Glory,
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as Heaven for God, because he there reveals his Perfections to his People.
as Heaven for God, Because he there reveals his Perfections to his People.
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This Holy Love, makes the Christians faithful and obsequious to Christ, and to prefer his Honour incomparably before the present World.
This Holy Love, makes the Christians faithful and obsequious to christ, and to prefer his Honour incomparably before the present World.
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The Martyrs of the divinest Courage, were animated by this holy Affection:
The Martyrs of the Divinest Courage, were animated by this holy Affection:
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they loved not their lives unto the death, but chearfully offered them as a Sacrifice to his praise.
they loved not their lives unto the death, but cheerfully offered them as a Sacrifice to his praise.
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Love kindled in them a sacred Vehemence, in despising all the glittering temptations of the World.
Love kindled in them a sacred Vehemence, in despising all the glittering temptations of the World.
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Love inspir'd them with a victorious Patience, to blunt the edg of Cruelty.
Love inspired them with a victorious Patience, to blunt the edge of Cruelty.
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They never repented the choice of his Religion, but rejoiced when his Glory was set forth by their Ignominy,
They never repented the choice of his Religion, but rejoiced when his Glory was Set forth by their Ignominy,
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and when their love to Christ appear'd in its radiancy and vigor through their Sufferings.
and when their love to christ appeared in its radiancy and vigor through their Sufferings.
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Love is the Principle of Constancy, by which Religion reigns on Earth, and is crown'd in Heaven.Love is the Principle of Constancy, by which Religion reigns on Earth, and is crowned in Heaven.
vvb vbz dt n1 pp-f n1, p-acp r-crq n1 vvz p-acp n1, cc vbz vvn p-acp n1.
(3) text (DIV1)
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702
On the contrary, when Riches, Honours, and Pleasures, are the Idols of Mens Heads and Hearts, the chief Objects of their esteem and affections, they will sacrifice their Souls rather than lose the World, their dear Felicity.
On the contrary, when Riches, Honours, and Pleasures, Are the Idols of Men's Heads and Hearts, the chief Objects of their esteem and affections, they will sacrifice their Souls rather than loose the World, their dear Felicity.
p-acp dt n-jn, c-crq n2, ng1, cc n2, vbr dt n2 pp-f ng2 n2 cc n2, dt j-jn n2 pp-f po32 n1 cc n2, pns32 vmb vvi po32 n2 av-c cs vvi dt n1, po32 j-jn n1.
(3) text (DIV1)
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703
Therefore St. John earnestly dehorts Christians, Love not the World, neither the things that are in the World.
Therefore Saint John earnestly dehorts Christians, Love not the World, neither the things that Are in the World.
av n1 np1 av-j vvz np1, vvb xx dt n1, av-dx dt n2 cst vbr p-acp dt n1.
(3) text (DIV1)
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704
If any Man love the World, the love of the Father is not in him: they are utterly inconsistent;If any Man love the World, the love of the Father is not in him: they Are utterly inconsistent;
cs d n1 vvi dt n1, dt n1 pp-f dt n1 vbz xx p-acp pno31: pns32 vbr av-j j;
(3) text (DIV1)
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705
partly because the Heart cannot be entirely set upon contrary Objects, and partly because love to the one requires what is directly contrary to love to the other.
partly Because the Heart cannot be entirely Set upon contrary Objects, and partly Because love to the one requires what is directly contrary to love to the other.
av c-acp dt n1 vmbx vbi av-j vvn p-acp j-jn n2, cc av c-acp n1 p-acp dt pi vvz r-crq vbz av-j j-jn pc-acp vvi p-acp dt n-jn.
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706
From hence St. James vehemently upbraids carnal Professors, Ye Adulterers, and Adulteresses, know ye not that the friendship of the World is enmity with God? Whosoever therefore will be a Friend of the World, is the Enemy of God.
From hence Saint James vehemently upbraids carnal Professors, You Adulterers, and Adulteresses, know you not that the friendship of the World is enmity with God? Whosoever Therefore will be a Friend of the World, is the Enemy of God.
p-acp av n1 np1 av-j vvz j n2, pn22 n2, cc n2, vvb pn22 xx d dt n1 pp-f dt n1 vbz n1 p-acp np1? r-crq av vmb vbi dt n1 pp-f dt n1, vbz dt n1 pp-f np1.
(3) text (DIV1)
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707
The World is the powerful Star, whose Aspect he regards, and tho with the dishonour and displeasure of God, he will by irreligious compliance secure his temporal Interests.
The World is the powerful Star, whose Aspect he regards, and though with the dishonour and displeasure of God, he will by irreligious compliance secure his temporal Interests.
dt n1 vbz dt j n1, rg-crq n1 pns31 vvz, cc av p-acp dt n1 cc n1 pp-f np1, pns31 vmb p-acp j n1 vvi po31 j n2.
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708
The pure refined Truth of the Gospel, that has past the fiery Trial, he will corrupt and embase by carnal temperaments:
The pure refined Truth of the Gospel, that has passed the fiery Trial, he will corrupt and embase by carnal temperaments:
dt j j-vvn n1 pp-f dt n1, cst vhz vvn dt j n1, pns31 vmb vvi cc vvi p-acp j n2:
(3) text (DIV1)
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709
the precious Truth so dearly bought by the Blood of the Martyrs, he will vilely sell for the things of this World.
the precious Truth so dearly bought by the Blood of the Martyrs, he will vilely fell for the things of this World.
dt j n1 av av-jn vvn p-acp dt n1 pp-f dt n2, pns31 vmb av-j vvi p-acp dt n2 pp-f d n1.
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710
Nay of a Professor, he will by degrees turn Persecutor of those who stedfastly own the Truth. The love of the World so strangely inchants & infects the Mind, that a false Religion which a Man did abhor from,
Nay of a Professor, he will by Degrees turn Persecutor of those who steadfastly own the Truth. The love of the World so strangely inchants & infects the Mind, that a false Religion which a Man did abhor from,
uh-x pp-f dt n1, pns31 vmb p-acp n2 vvb n1 pp-f d r-crq av-j d dt n1. dt n1 pp-f dt n1 av av-j vvz cc vvz dt n1, cst dt j n1 r-crq dt n1 vdd vvi p-acp,
(3) text (DIV1)
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711
yet when recommended by secular Advantages, will appear tolerable, then eligible, then necessary; and consequently the divine Truth must be supprest that contradicts it.
yet when recommended by secular Advantages, will appear tolerable, then eligible, then necessary; and consequently the divine Truth must be suppressed that contradicts it.
av c-crq vvn p-acp j n2, vmb vvi j, av j, av j; cc av-j dt j-jn n1 vmb vbi vvn cst vvz pn31.
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712
There are such frequent Examples of this in every Age, that to insist upon many particular Instances, were to tell great numbers of the dead to prove that Men are mortal.
There Are such frequent Examples of this in every Age, that to insist upon many particular Instances, were to tell great numbers of the dead to prove that Men Are Mortal.
pc-acp vbr d j n2 pp-f d p-acp d n1, cst pc-acp vvi p-acp d j n2, vbdr pc-acp vvi j n2 pp-f dt j pc-acp vvi d n2 vbr j-jn.
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713
The Young Man that so earnestly addrest himself to Christ for his direction how to obtain Eternal Life,
The Young Man that so earnestly addressed himself to christ for his direction how to obtain Eternal Life,
dt j n1 cst av av-j vvd px31 p-acp np1 p-acp po31 n1 c-crq pc-acp vvi j n1,
(3) text (DIV1)
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714
when commanded to give all his Estate to the Poor, and to follow Christ: he would not gain at so dear a rate Celestial Treasures, but went away sorrowful.
when commanded to give all his Estate to the Poor, and to follow christ: he would not gain At so dear a rate Celestial Treasures, but went away sorrowful.
c-crq vvd p-acp vvb d po31 n1 p-acp dt j, cc pc-acp vvi np1: pns31 vmd xx vvi p-acp av j-jn dt n1 j n2, cc-acp vvd av j.
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715
Whereupon our Saviour declares with solemnity to his Disciples, Verily I say unto you, that a rich Man shall hardly enter into the Kingdom of Heaven.
Whereupon our Saviour declares with solemnity to his Disciples, Verily I say unto you, that a rich Man shall hardly enter into the Kingdom of Heaven.
c-crq po12 n1 vvz p-acp n1 p-acp po31 n2, av-j pns11 vvb p-acp pn22, cst dt j n1 vmb av vvi p-acp dt n1 pp-f n1.
(3) text (DIV1)
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716
We read of two Tribes of the Israelites, that chose their Inheritance on this side Jordan, and would not have a share in the Land of Canaan: thus the earthly-minded prefer the present World, the Object of their choice and love,
We read of two Tribes of the Israelites, that chosen their Inheritance on this side Jordan, and would not have a share in the Land of Canaan: thus the earthly-minded prefer the present World, the Object of their choice and love,
pns12 vvb pp-f crd n2 pp-f dt np2, cst vvd po32 n1 p-acp d n1 n1, cc vmd xx vhi dt n1 p-acp dt n1 pp-f np1: av dt j vvi dt j n1, dt n1 pp-f po32 n1 cc n1,
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717
before the heavenly Canaan. The Ecclesiastical Historian relates, that in the time of Persecution by Decius, the rich Men among the Christians, were most easily and miserably foil'd:
before the heavenly Canaan. The Ecclesiastical Historian relates, that in the time of Persecution by Decius, the rich Men among the Christians, were most Easily and miserably foiled:
p-acp dt j np1. dt j n1 vvz, cst p-acp dt n1 pp-f n1 p-acp np1, dt j n2 p-acp dt njpg2, vbdr av-ds av-j cc av-j vvn:
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718
the love of the World was a dangerous earnest in their Hearts, of their revolting back to Pagan Idolatry, and the Bondage of Satan.
the love of the World was a dangerous earnest in their Hearts, of their revolting back to Pagan Idolatry, and the Bondage of Satan.
dt n1 pp-f dt n1 vbds dt j n1 p-acp po32 n2, pp-f po32 j-vvg n1 p-acp j-jn n1, cc dt n1 pp-f np1.
(3) text (DIV1)
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719
And in the time of the Arian Persecution, how many who by their Titles and Office were specially obliged to be valiant for the Truth,
And in the time of the Arian Persecution, how many who by their Titles and Office were specially obliged to be valiant for the Truth,
cc p-acp dt n1 pp-f dt np1 n1, c-crq d r-crq p-acp po32 n2 cc n1 vbdr av-j vvn p-acp vbb j p-acp dt n1,
(3) text (DIV1)
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720
and to contend earnestly for the Faith; and to contend earnestly for the Faith;
cc pc-acp vvi av-j p-acp dt n1;
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721
yet did accommodate their Profession to their aspiring Ambition and greedy ▪ Avarice? The Standard of their Religion was the pitch of the State:
yet did accommodate their Profession to their aspiring Ambition and greedy ▪ Avarice? The Standard of their Religion was the pitch of the State:
av vdd vvi po32 n1 p-acp po32 j-vvg n1 cc j ▪ n1? dt n1 pp-f po32 n1 vbds dt n1 pp-f dt n1:
(3) text (DIV1)
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722
they had a politick Faith, and appear'd either Orthodox or Arian, as the publick Favour shin'd upon Truth or Heresy.
they had a politic Faith, and appeared either Orthodox or Arian, as the public Favour shined upon Truth or Heresy.
pns32 vhd dt j n1, cc vvd d n1 cc np1, p-acp dt j n1 vvd p-acp n1 cc n1.
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723
They rob'd our Saviour of the Honour of his Deity ( O astonishment! ) rather than part with their beloved Dignities and Riches ▪ So powerful are humane Respects in those who mind earthly things.
They robbed our Saviour of the Honour of his Deity (Oh astonishment!) rather than part with their Beloved Dignities and Riches ▪ So powerful Are humane Respects in those who mind earthly things.
pns32 vvn po12 n1 pp-f dt n1 pp-f po31 n1 (uh n1!) av-c cs vvi p-acp po32 j-vvn n2 cc n2 ▪ av j vbr j n2 p-acp d r-crq n1 j n2.
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724
Great force is requisite to pluck up a Tree that has its Roots spread and deeply fastned in the Earth;
Great force is requisite to pluck up a Tree that has its Roots spread and deeply fastened in the Earth;
j n1 vbz j pc-acp vvi a-acp dt n1 cst vhz po31 n2 vvn cc av-jn vvn p-acp dt n1;
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725
and it cannot be so entirely separated, but that part of the Roots will be broken:
and it cannot be so entirely separated, but that part of the Roots will be broken:
cc pn31 vmbx vbi av av-j vvn, cc-acp cst n1 pp-f dt n2 vmb vbi vvn:
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726
thus when the Affections are deeply set in the World, and by Pleasures and Riches fastned to it,
thus when the Affections Are deeply Set in the World, and by Pleasures and Riches fastened to it,
av c-crq dt n2 vbr av-jn vvn p-acp dt n1, cc p-acp n2 cc n2 vvn p-acp pn31,
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727
how hardly is it rent from it! every Fibre of the Heart is broken with sorrow.
how hardly is it rend from it! every Fibre of the Heart is broken with sorrow.
c-crq av vbz pn31 vvn p-acp pn31! d n1 pp-f dt n1 vbz vvn p-acp n1.
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728
As Lot 's Wife, when by an Angel forc'd out of Sodom, yet cast a lingring affectionate look after it,
As Lot is Wife, when by an Angel forced out of Sodom, yet cast a lingering affectionate look After it,
p-acp n1 vbz n1, c-crq p-acp dt n1 vvd av pp-f np1, av vvd dt j-vvg j n1 p-acp pn31,
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729
and was turn'd into a Pillar of Salt. The Separation is as bitter as the Possession is sweet:
and was turned into a Pillar of Salt. The Separation is as bitter as the Possession is sweet:
cc vbds vvn p-acp dt n1 pp-f n1. dt n1 vbz a-acp j c-acp dt n1 vbz j:
(3) text (DIV1)
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730
and none are more unwillingly divorc'd from the World, than those who enjoy the confluence of earthly happiness.
and none Are more unwillingly divorced from the World, than those who enjoy the confluence of earthly happiness.
cc pix vbr av-dc av-j vvn p-acp dt n1, cs d r-crq vvb dt n1 pp-f j n1.
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731
Now when secular Interest outweighs Duty, when apparent Danger induces to deny the Truth of Christ;
Now when secular Interest outweighs Duty, when apparent Danger induces to deny the Truth of christ;
av c-crq j n1 vvz n1, c-crq j n1 vvz pc-acp vvi dt n1 pp-f np1;
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732
how terrible and unavoidable will be the punishment of that disloyalty? Our Saviour's threatning is universal;
how terrible and unavoidable will be the punishment of that disloyalty? Our Saviour's threatening is universal;
c-crq j cc j vmb vbi dt n1 pp-f d n1? po12 ng1 vvg vbz j;
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733
Whosoever shall deny me before Men, him will I deny before my Father which is in Heaven. Whosoever shall deny me before Men, him will I deny before my Father which is in Heaven.
c-crq vmb vvi pno11 p-acp n2, pno31 vmb pns11 vvi p-acp po11 n1 r-crq vbz p-acp n1.
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734
A most righteous and dreadful retribution; They denied him as their Lord, and he denies them as his Servants.
A most righteous and dreadful retribution; They denied him as their Lord, and he Denies them as his Servants.
dt av-ds j cc j n1; pns32 vvd pno31 p-acp po32 n1, cc pns31 vvz pno32 p-acp po31 n2.
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735
They usurp'd the Title of Christians, the Relation of his Disciples, and in the last Day he will publickly disown them.
They usurped the Title of Christians, the Relation of his Disciples, and in the last Day he will publicly disown them.
pns32 vvd dt n1 pp-f np1, dt n1 pp-f po31 n2, cc p-acp dt ord n1 pns31 vmb av-j vvi pno32.
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736
When that sad Sentence shall come from their Judg, Depart ye cursed, I know you not;
When that sad Sentence shall come from their Judge, Depart you cursed, I know you not;
c-crq d j n1 vmb vvi p-acp po32 n1, vvb pn22 vvn, pns11 vvb pn22 xx;
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737
what confusion, what anguish will seize upon them!
what confusion, what anguish will seize upon them!
r-crq n1, r-crq n1 vmb vvi p-acp pno32!
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738
They shall be banish'd from his glorious Kingdom, excommunicated from his blessed Society, and tormented with the rebellious Angels for ever.
They shall be banished from his glorious Kingdom, excommunicated from his blessed Society, and tormented with the rebellious Angels for ever.
pns32 vmb vbi vvn p-acp po31 j n1, vvn p-acp po31 j-vvn n1, cc vvn p-acp dt j n2 c-acp av.
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739
'Tis true, this universal and peremptory Threatning ▪ must be understood with an exception of those who after their falling away are restor'd ▪ by Repentance.
It's true, this universal and peremptory Threatening ▪ must be understood with an exception of those who After their falling away Are restored ▪ by Repentance.
pn31|vbz j, d j cc j vvg ▪ vmb vbi vvn p-acp dt n1 pp-f d r-crq p-acp po32 vvg av vbr vvn ▪ p-acp n1.
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740
Sometimes a Christian that has deliberately and entirely devoted himself to Christ ▪ that has sincerely resolved rather to part with his Life,
Sometime a Christian that has deliberately and entirely devoted himself to christ ▪ that has sincerely resolved rather to part with his Life,
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741
than that for which Life is worthy the enjoying; yet by strong temptations has been fainthearted and denied the Truth:
than that for which Life is worthy the enjoying; yet by strong temptations has been fainthearted and denied the Truth:
cs cst p-acp r-crq n1 vbz j dt n-vvg; av p-acp j n2 vhz vbn j cc vvn dt n1:
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742
like one that disannuls in the heighth of a Fever, the Will he made in his composed Mind:
like one that disannuls in the height of a Fever, the Will he made in his composed Mind:
av-j pi cst vvz p-acp dt n1 pp-f dt n1, dt n1 pns31 vvd p-acp po31 j-vvn n1:
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743
but afterward such have resumed new courage, and have, by enduring the sharpest Sufferings, confirm'd the Truth,
but afterwards such have resumed new courage, and have, by enduring the Sharpest Sufferings, confirmed the Truth,
cc-acp av d vhb vvn j n1, cc vhb, p-acp vvg dt js n2, vvn dt n1,
(3) text (DIV1)
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744
and ascended to Heaven in a fiery Chariot.
and ascended to Heaven in a fiery Chariot.
cc vvn p-acp n1 p-acp dt j n1.
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745
Lastly, The Prosperity of Sinners is the great temptation to delay repentance till their state is desperate.
Lastly, The Prosperity of Sinners is the great temptation to Delay Repentance till their state is desperate.
ord, dt n1 pp-f n2 vbz dt j n1 pc-acp vvi n1 p-acp po32 n1 vbz j.
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746
Nothing fills Hell with so many lost Souls, as the putting off Repentance till hereafter.
Nothing fills Hell with so many lost Souls, as the putting off Repentance till hereafter.
pix vvz n1 p-acp av d j-vvn n2, c-acp dt vvg a-acp n1 c-acp av.
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747
How many Diseases would be cur'd in time, if they threatned present Death? but their Malignity being of a slow operation, they are despised as not worth the trouble of a Cure, till they are desperate.
How many Diseases would be cured in time, if they threatened present Death? but their Malignity being of a slow operation, they Are despised as not worth the trouble of a Cure, till they Are desperate.
c-crq d n2 vmd vbi vvn p-acp n1, cs pns32 vvd j n1? cc-acp po32 n1 vbg pp-f dt j n1, pns32 vbr vvn c-acp xx j dt n1 pp-f dt vvb, c-acp pns32 vbr j.
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748
'Tis in Spiritual Diseases, as 'tis in those of the Body: for Sin that is a sickness unto Death, might be prevented by speedy Repentance;
It's in Spiritual Diseases, as it's in those of the Body: for since that is a sickness unto Death, might be prevented by speedy Repentance;
pn31|vbz p-acp j n2, c-acp pn31|vbz p-acp d pp-f dt n1: p-acp n1 cst vbz dt n1 p-acp n1, vmd vbi vvn p-acp j n1;
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749
but many, not apprehending present Danger, neglect the precious Remedy till they are desperately ruin'd.
but many, not apprehending present Danger, neglect the precious Remedy till they Are desperately ruined.
cc-acp d, xx vvg j n1, vvb dt j n1 c-acp pns32 vbr av-j vvn.
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750
To day if you will hear his Voice, harden not your Hearts. The Command respects the Season as well as the Duty: To day if you will hear his Voice, harden not your Hearts. The Command respects the Season as well as the Duty:
p-acp n1 cs pn22 vmb vvi po31 n1, vvb xx po22 n2. dt n1 vvz dt n1 c-acp av c-acp dt n1:
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751
As our Obedience must be entire without reserves, so it must be present without delay, even in our early Age, and continued in the whole tenor of our Life.
As our obedience must be entire without reserves, so it must be present without Delay, even in our early Age, and continued in the Whole tenor of our Life.
c-acp po12 n1 vmb vbi j p-acp vvz, av pn31 vmb vbi j p-acp n1, av p-acp po12 j n1, cc vvd p-acp dt j-jn n1 pp-f po12 n1.
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752
The Worm of Conscience sometimes nips Security, and there is a strange union of Contrarieties in the Breast of a Sinner, that makes him inexcusable and incurable.
The Worm of Conscience sometime nips Security, and there is a strange Union of Contrarieties in the Breast of a Sinner, that makes him inexcusable and incurable.
dt n1 pp-f n1 av vvz n1, cc pc-acp vbz dt j n1 pp-f n2 p-acp dt n1 pp-f dt n1, cst vvz pno31 j cc j.
(3) text (DIV1)
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753
He complains of the bondage to his Lusts, yet takes pleasure in it: he is convinc'd 'twil be destructive, yet voluntarily continues in that sweet captivity.
He complains of the bondage to his Lustiest, yet Takes pleasure in it: he is convinced 'twil be destructive, yet voluntarily continues in that sweet captivity.
pns31 vvz pp-f dt n1 p-acp po31 n2, av vvz n1 p-acp pn31: pns31 vbz vvd pn31|vmb vbi j, av av-jn vvz p-acp d j n1.
(3) text (DIV1)
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754
If Conscience be troublesome, he pacifies it with an intention to reform hereafter, and thinks that a future Repentance will be sufficient to prepare for a future Judgment.
If Conscience be troublesome, he pacifies it with an intention to reform hereafter, and thinks that a future Repentance will be sufficient to prepare for a future Judgement.
cs n1 vbb j, pns31 vvz pn31 p-acp dt n1 pc-acp vvi av, cc vvz cst dt j-jn n1 vmb vbi j pc-acp vvi p-acp dt j-jn n1.
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755
And none are so easily and willingly deceived to their everlasting ruin by this pretence, as those who enjoy the present World.
And none Are so Easily and willingly deceived to their everlasting ruin by this pretence, as those who enjoy the present World.
cc pix vbr av av-j cc av-j vvn p-acp po32 j n1 p-acp d n1, c-acp d r-crq vvb dt j n1.
(3) text (DIV1)
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756
Prosperity makes them forgetful of the Grave, and humane Vicissitudes, and hardens them in deep Security.
Prosperity makes them forgetful of the Grave, and humane Vicissitudes, and hardens them in deep Security.
n1 vvz pno32 j pp-f dt j, cc j n2, cc vvz pno32 p-acp j-jn n1.
(3) text (DIV1)
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757
'Twas the Divine Prayer of Moses, So teach us to number our days, as to apply our hearts unto Wisdom;
'Twas the Divine Prayer of Moses, So teach us to number our days, as to apply our hearts unto Wisdom;
pn31|vbds dt j-jn n1 pp-f np1, av vvb pno12 pc-acp vvi po12 n2, c-acp pc-acp vvi po12 n2 p-acp n1;
(3) text (DIV1)
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758
implying, that the great Cause of Mens destructive folly, is from not reflecting upon the shortness and uncertainty of their Time here.
implying, that the great Cause of Men's destructive folly, is from not reflecting upon the shortness and uncertainty of their Time Here.
vvg, cst dt j n1 pp-f ng2 j n1, vbz p-acp xx vvg p-acp dt n1 cc n1 pp-f po32 n1 av.
(3) text (DIV1)
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759
Death is certain to the Old, and Life uncertain to the Young. There are many back Doors to the Grave, and Men are led surprisingly thither.
Death is certain to the Old, and Life uncertain to the Young. There Are many back Doors to the Grave, and Men Are led surprisingly thither.
n1 vbz j p-acp dt j, cc n1 j p-acp dt j. pc-acp vbr d av n2 p-acp dt j, cc n2 vbr vvn av-vvg av.
(3) text (DIV1)
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760
The time of their residence here is fixed by the Divine Determination, and concealed from their Eyes.
The time of their residence Here is fixed by the Divine Determination, and concealed from their Eyes.
dt n1 pp-f po32 n1 av vbz vvn p-acp dt j-jn n1, cc vvn p-acp po32 n2.
(3) text (DIV1)
62
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761
How many in their Youth and Prosperity have presum'd upon a long Life, yet unexpectedly have returned to their Earth; as a Wall covered with Ivy, that falls on a suddain with its green Ornaments, by its weight and weakness.
How many in their Youth and Prosperity have presumed upon a long Life, yet unexpectedly have returned to their Earth; as a Wall covered with Ivy, that falls on a sudden with its green Ornament, by its weight and weakness.
c-crq d p-acp po32 n1 cc n1 vhb vvn p-acp dt j n1, av av-j vhi vvn p-acp po32 n1; p-acp dt n1 vvn p-acp n1, cst vvz p-acp dt j p-acp po31 j-jn n2, p-acp po31 n1 cc n1.
(3) text (DIV1)
62
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762
The Hour of Death, is the hour of mens Destiny for ever. There is no space of Repentance in the interval between Death and Judgment;
The Hour of Death, is the hour of men's Destiny for ever. There is no Molle of Repentance in the interval between Death and Judgement;
dt n1 pp-f n1, vbz dt n1 pp-f ng2 n1 c-acp av. pc-acp vbz dx n1 pp-f n1 p-acp dt n1 p-acp n1 cc n1;
(3) text (DIV1)
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763
but the Soul immediately after its departure, receives a decisive irrevocable Doom ▪ that is in part executed ▪ and shall be publick and entirely executed at the last Day.
but the Soul immediately After its departure, receives a decisive irrevocable Doom ▪ that is in part executed ▪ and shall be public and entirely executed At the last Day.
cc-acp dt n1 av-j p-acp po31 n1, vvz dt j j n1 ▪ d vbz p-acp n1 vvn ▪ cc vmb vbi j cc av-j vvn p-acp dt ord n1.
(3) text (DIV1)
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764
Yet Men boldly venture to continue in their pleasant Sins, upon the forlorn hope of a Season to repent hereafter. Astonishing enormous Folly!
Yet Men boldly venture to continue in their pleasant Sins, upon the forlorn hope of a Season to Repent hereafter. Astonishing enormous Folly!
av n2 av-j vvi pc-acp vvi p-acp po32 j n2, p-acp dt j-vvn n1 pp-f dt n1 pc-acp vvi av. vvg j n1!
(3) text (DIV1)
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765
as if they were assured of Time, and the Divine Grace. And thus 'tis fully proved how fatal and destructive Prosperity is to the Wicked.
as if they were assured of Time, and the Divine Grace. And thus it's Fully proved how fatal and destructive Prosperity is to the Wicked.
c-acp cs pns32 vbdr vvn pp-f n1, cc dt j-jn n1. cc av pn31|vbz av-j vvn c-crq j cc j n1 vbz p-acp dt j.
(3) text (DIV1)
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766
The second thing to be consider'd, is the Folly of prosperous Sinners. Folly is the Cause of their abusing Prosperity, and the Effect of their Prosperity abused.
The second thing to be considered, is the Folly of prosperous Sinners. Folly is the Cause of their abusing Prosperity, and the Effect of their Prosperity abused.
dt ord n1 pc-acp vbi vvn, vbz dt n1 pp-f j n2. n1 vbz dt n1 pp-f po32 j-vvg n1, cc dt vvb pp-f po32 n1 vvn.
(3) text (DIV1)
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767
The most proper Notion of Folly is, that the Understanding mistakes in judging and comparing things;
The most proper Notion of Folly is, that the Understanding mistakes in judging and comparing things;
dt av-ds j n1 pp-f n1 vbz, cst dt n1 vvz p-acp vvg cc vvg n2;
(3) text (DIV1)
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768
from whence the Will slides into Error, and makes an unworthy choice:
from whence the Will slides into Error, and makes an unworthy choice:
p-acp c-crq dt n1 vvz p-acp n1, cc vvz dt j n1:
(3) text (DIV1)
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769
And according to the weight and consequence of things, the more remarkable is the degree of Folly in not discerning their Differences.
And according to the weight and consequence of things, the more remarkable is the degree of Folly in not discerning their Differences.
cc vvg p-acp dt n1 cc n1 pp-f n2, dt av-dc j vbz dt n1 pp-f n1 p-acp xx vvg po32 n2.
(3) text (DIV1)
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770
Now when Men value and are delighted in temporal Prosperity as their Happiness, and Heaven with its Glory & Joys is neglected and vilified in the comparison, 'tis Folly above all wonder;
Now when Men valve and Are delighted in temporal Prosperity as their Happiness, and Heaven with its Glory & Joys is neglected and vilified in the comparison, it's Folly above all wonder;
av c-crq n2 vvb cc vbr vvn p-acp j n1 p-acp po32 n1, cc n1 p-acp po31 n1 cc n2 vbz vvn cc vvn p-acp dt n1, pn31|vbz n1 p-acp d n1;
(3) text (DIV1)
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771
Folly of so rare and singular a Nature, that if the judicative Faculty were not corrupted, it were impossible they should be guilty of it.
Folly of so rare and singular a Nature, that if the judicative Faculty were not corrupted, it were impossible they should be guilty of it.
n1 pp-f av j cc j dt n1, cst cs dt j n1 vbdr xx vvn, pn31 vbdr j pns32 vmd vbi j pp-f pn31.
(3) text (DIV1)
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772
This will appear by considering the essential and inseparable Properties of Man's Felicity; 'tis perfective and satisfying of Man in his supream Faculties.
This will appear by considering the essential and inseparable Properties of Man's Felicity; it's perfective and satisfying of Man in his supreme Faculties.
d vmb vvi p-acp vvg dt j cc j n2 pp-f ng1 n1; pn31|vbz j cc vvg pp-f n1 p-acp po31 j n2.
(3) text (DIV1)
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773
1. The perfection of Man does principally consist in the excellencies of his spiritual & immortal part:
1. The perfection of Man does principally consist in the excellencies of his spiritual & immortal part:
crd dt n1 pp-f n1 vdz av-j vvi p-acp dt n2 pp-f po31 j cc j n1:
(3) text (DIV1)
64
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774
As in the various kinds of Creatures, there is something that is their proper Excellency, for which they were made, and accordingly are valued:
As in the various Kinds of Creatures, there is something that is their proper Excellency, for which they were made, and accordingly Are valued:
c-acp p-acp dt j n2 pp-f n2, pc-acp vbz pi cst vbz po32 j n1, p-acp r-crq pns32 vbdr vvn, cc av-vvg vbr vvn:
(3) text (DIV1)
64
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775
as Strength or Beauty, Swiftness or Courage:
as Strength or Beauty, Swiftness or Courage:
c-acp n1 cc n1, n1 cc n1:
(3) text (DIV1)
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776
so, the first and chief and proper Excellency of Man, is the rational Mind, that distinguishes him from the Brutes,
so, the First and chief and proper Excellency of Man, is the rational Mind, that Distinguishes him from the Brutus's,
av, dt ord cc n-jn cc j n1 pp-f n1, vbz dt j n1, cst vvz pno31 p-acp dt n2,
(3) text (DIV1)
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777
and gives him a natural and regular dominion over them. 'Tis the highest and divinest Faculty of the Soul;
and gives him a natural and regular dominion over them. It's the highest and Divinest Faculty of the Soul;
cc vvz pno31 av j cc j n1 p-acp pno32. pn31|vbz dt js cc js-jn n1 pp-f dt n1;
(3) text (DIV1)
64
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778
and from hence the deduction is clear, that our Felicity consists in the perfection of the Mind.
and from hence the deduction is clear, that our Felicity consists in the perfection of the Mind.
cc p-acp av dt n1 vbz j, cst po12 n1 vvz p-acp dt n1 pp-f dt n1.
(3) text (DIV1)
64
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779
If the Excellencies of all other Creatures were united in Man, they could derive no true worth to him,
If the Excellencies of all other Creatures were united in Man, they could derive no true worth to him,
cs dt n2 pp-f d j-jn n2 vbdr vvn p-acp n1, pns32 vmd vvi dx j n1 p-acp pno31,
(3) text (DIV1)
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780
because they cannot adorn and perfect what is his proper Excellence.
Because they cannot adorn and perfect what is his proper Excellence.
c-acp pns32 vmbx vvi cc vvi r-crq vbz po31 j n1.
(3) text (DIV1)
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781
Now, according to the quality of the Objects, about which the Mind is conversant, 'tis either tainted and depreciated, or purfied and exalted.
Now, according to the quality of the Objects, about which the Mind is conversant, it's either tainted and depreciated, or purfied and exalted.
av, vvg p-acp dt n1 pp-f dt n2, p-acp r-crq dt n1 vbz j, pn31|vbz d vvn cc vvn, cc vvn cc vvn.
(3) text (DIV1)
64
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782
To apply it to sensual worldly things, how to increase Riches, and make provision for the Flesh, to fulfil its Lusts, is more truly vilifying,
To apply it to sensual worldly things, how to increase Riches, and make provision for the Flesh, to fulfil its Lustiest, is more truly vilifying,
p-acp vvi pn31 p-acp j j n2, c-crq p-acp vvb n2, cc vvi n1 p-acp dt n1, pc-acp vvi po31 n2, vbz av-dc av-j j-vvg,
(3) text (DIV1)
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783
than if a Prince should employ his Counsellors of State, and the Judges of his Courts, in the Offices of his Kitchin,
than if a Prince should employ his Counsellors of State, and the Judges of his Courts, in the Offices of his Kitchen,
cs cs dt n1 vmd vvi po31 n2 pp-f n1, cc dt n2 pp-f po31 n2, p-acp dt n2 pp-f po31 n1,
(3) text (DIV1)
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784
or to dig in the Colepits.
or to dig in the Coalpits.
cc pc-acp vvi p-acp dt n2.
(3) text (DIV1)
64
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785
The Mind is corrupted and debased by application to inferior perishing things, as Gold and Silver are allayed,
The Mind is corrupted and debased by application to inferior perishing things, as Gold and Silver Are allayed,
dt n1 vbz vvn cc vvn p-acp n1 p-acp j-jn j-vvg n2, c-acp n1 cc n1 vbr vvn,
(3) text (DIV1)
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786
and lose of their purity and value, by a mixture with Copper and Tin.
and loose of their purity and valve, by a mixture with Copper and Tin.
cc vvi pp-f po32 n1 cc n1, p-acp dt n1 p-acp n1 cc n1.
(3) text (DIV1)
64
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787
God alone is the Sovereign Object of the Mind, with respect to its dignity and capacity, its superior and noblest Operations:
God alone is the Sovereign Object of the Mind, with respect to its dignity and capacity, its superior and Noblest Operations:
np1 av-j vbz dt j-jn n1 pp-f dt n1, p-acp n1 p-acp po31 n1 cc n1, po31 j-jn cc js n2:
(3) text (DIV1)
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788
and by contemplating his glorious Attributes and Excellencies, who is best in himself, and best to us;
and by contemplating his glorious Attributes and Excellencies, who is best in himself, and best to us;
cc p-acp vvg po31 j n2 cc n2, r-crq vbz js p-acp px31, cc js p-acp pno12;
(3) text (DIV1)
64
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789
the Mind is inlightned and enlarged, renewed and raised, made holy and heavenly, full of Beauty, Order,
the Mind is enlightened and enlarged, renewed and raised, made holy and heavenly, full of Beauty, Order,
dt n1 vbz vvn cc vvn, vvn cc vvn, vvd j cc j, j pp-f n1, n1,
(3) text (DIV1)
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790
and Tranquillity, and transformed into the likeness of the Divine Perfections.
and Tranquillity, and transformed into the likeness of the Divine Perfections.
cc n1, cc vvn p-acp dt n1 pp-f dt j-jn n2.
(3) text (DIV1)
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791
2. All the Prosperity in the World cannot bring true Satisfaction to him that enjoys it:
2. All the Prosperity in the World cannot bring true Satisfaction to him that enjoys it:
crd av-d dt n1 p-acp dt n1 vmbx vvi j n1 p-acp pno31 cst vvz pn31:
(3) text (DIV1)
65
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792
for 'tis disproportionate to the spiritual and immortal nature of the Soul. This is so clear by Reason, that it may seem as needless and impertinent to insist on it,
for it's disproportionate to the spiritual and immortal nature of the Soul. This is so clear by Reason, that it may seem as needless and impertinent to insist on it,
c-acp pn31|vbz j p-acp dt j cc j n1 pp-f dt n1 d vbz av j p-acp n1, cst pn31 vmb vvi p-acp j cc j pc-acp vvi p-acp pn31,
(3) text (DIV1)
65
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793
as to use Arguments to prove that Gold and Diamonds are not proper Food for the Body:
as to use Arguments to prove that Gold and Diamonds Are not proper Food for the Body:
c-acp pc-acp vvi n2 pc-acp vvi d n1 cc n2 vbr xx j n1 p-acp dt n1:
(3) text (DIV1)
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794
but the self-deceiving folly of the carnal Heart, so enamour'd of the vanity of this World, (that like the pleasure of a Charm, is counterfeit and deadly) makes it necessary to inculcate known Truths, that Men may timely prevent the sad Consequences of such Folly,
but the Self-deceiving folly of the carnal Heart, so enamoured of the vanity of this World, (that like the pleasure of a Charm, is counterfeit and deadly) makes it necessary to inculcate known Truths, that Men may timely prevent the sad Consequences of such Folly,
cc-acp dt j n1 pp-f dt j n1, av j-vvn pp-f dt n1 pp-f d n1, (cst av-j dt n1 pp-f dt n1, vbz j-jn cc j) vvz pn31 j p-acp vvb vvn n2, cst n2 vmb av-j vvi dt j n2 pp-f d n1,
(3) text (DIV1)
65
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795
and not be accessaries to their tormenting Conviction by experience. 'Tis true, carnal and material ▪ Things, pleasantly affect the outward Man;
and not be accessaries to their tormenting Conviction by experience. It's true, carnal and material ▪ Things, pleasantly affect the outward Man;
cc xx vbi n2-jn p-acp po32 j-vvg n1 p-acp n1. pn31|vbz j, j cc j-jn ▪ n2, av-j vvb dt j n1;
(3) text (DIV1)
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796
yet such a vanity is in them, that they are neither a pure nor a prevalent Good, with respect to the natural and civil state of Man here.
yet such a vanity is in them, that they Are neither a pure nor a prevalent Good, with respect to the natural and civil state of Man Here.
av d dt n1 vbz p-acp pno32, cst pns32 vbr dx dt j ccx dt j j, p-acp n1 p-acp dt j cc j n1 pp-f n1 av.
(3) text (DIV1)
65
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797
Riches, and Honours, and sensual Pleasures, are not without a mixture of bitterness, that corrupt the content that Men expect in them;
Riches, and Honours, and sensual Pleasures, Are not without a mixture of bitterness, that corrupt the content that Men expect in them;
n2, cc ng1, cc j n2, vbr xx p-acp dt n1 pp-f n1, cst vvb dt n1 cst n2 vvb p-acp pno32;
(3) text (DIV1)
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798
they are not efficacious to remove or allay the Evil to which all are exposed in this open state.
they Are not efficacious to remove or allay the Evil to which all Are exposed in this open state.
pns32 vbr xx j pc-acp vvi cc vvi dt j-jn p-acp r-crq d vbr vvn p-acp d j n1.
(3) text (DIV1)
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799
A sharp Disease makes all the Joys of the World insipid and despicable.
A sharp Disease makes all the Joys of the World insipid and despicable.
dt j n1 vvz d dt n2 pp-f dt n1 j cc j.
(3) text (DIV1)
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800
But suppose them in their elevation, they cannot supply the Wants and Exigencies, nor satisfy the Desires of the Soul. They cannot restore Men to the Favour of God,
But suppose them in their elevation, they cannot supply the Wants and Exigencies, nor satisfy the Desires of the Soul. They cannot restore Men to the Favour of God,
cc-acp vvb pno32 p-acp po32 n1, pns32 vmbx vvi dt vvz cc n2, ccx vvi dt n2 pp-f dt n1 pns32 vmbx vvi n2 p-acp dt n1 pp-f np1,
(3) text (DIV1)
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801
and blessed Communion with him ▪ nor renew the Image of his Holiness in them.
and blessed Communion with him ▪ nor renew the Image of his Holiness in them.
cc j-vvn n1 p-acp pno31 ▪ ccx vvb dt n1 pp-f po31 n1 p-acp pno32.
(3) text (DIV1)
65
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802
They are but a vain Name, a naked shadow of Felicity, and entirely depend upon the simplicity and fancies of Men for their valuation.
They Are but a vain Name, a naked shadow of Felicity, and entirely depend upon the simplicity and fancies of Men for their valuation.
pns32 vbr p-acp dt j n1, dt j n1 pp-f np1, cc av-j vvi p-acp dt n1 cc n2 pp-f n2 p-acp po32 n1.
(3) text (DIV1)
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803
The Apostle therefore tells us, that they that will be rich, fall into temptation, and a snare, and into many foolish lusts.
The Apostle Therefore tells us, that they that will be rich, fallen into temptation, and a snare, and into many foolish Lustiest.
dt n1 av vvz pno12, cst pns32 cst vmb vbi j, vvb p-acp n1, cc dt n1, cc p-acp d j n2.
(3) text (DIV1)
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804
Those who resolve and labour to get Riches, thinking to find Felicity in them, are misled by as gross folly,
Those who resolve and labour to get Riches, thinking to find Felicity in them, Are misled by as gross folly,
d r-crq vvb cc n1 pc-acp vvi n2, vvg pc-acp vvi n1 p-acp pno32, vbr vvn p-acp p-acp j n1,
(3) text (DIV1)
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805
as those who presume by their costly preparations to turn Brass or Lead into Gold.
as those who presume by their costly preparations to turn Brass or Led into Gold.
c-acp d r-crq vvb p-acp po32 j n2 pc-acp vvi n1 cc vvi p-acp n1.
(3) text (DIV1)
65
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806
For if it be Folly to desire and attempt what is impossible, 'tis equally so in those who seek for joyful satisfaction in Wealth,
For if it be Folly to desire and attempt what is impossible, it's equally so in those who seek for joyful satisfaction in Wealth,
p-acp cs pn31 vbb n1 pc-acp vvi cc vvi r-crq vbz j, pn31|vbz av-j av p-acp d r-crq vvb p-acp j n1 p-acp n1,
(3) text (DIV1)
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807
and in any other secular Things, as in the Alchymists, that waste their real Estates for imaginary Treasures. Besides;
and in any other secular Things, as in the Alchemists, that waste their real Estates for imaginary Treasures. Beside;
cc p-acp d j-jn j n2, c-acp p-acp dt n2, cst vvb po32 j n2 p-acp j n2. a-acp;
(3) text (DIV1)
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808
the happiest Condition here, as 'tis like the Moon, that at the brightest is spotted and imperfect;
the Happiest Condition Here, as it's like the Moon, that At the Brightest is spotted and imperfect;
dt js n1 av, c-acp pn31|vbz av-j dt n1, cst p-acp dt js vbz vvn cc j;
(3) text (DIV1)
66
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809
so Eclipses are not less strange to it than to that Planet.
so Eclipses Are not less strange to it than to that Planet.
av n2 vbr xx av-dc j p-acp pn31 av p-acp d n1.
(3) text (DIV1)
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810
The World is at the best of a transient use, and the pleasant Error of the Carnal Mind, will be of short continuance.
The World is At the best of a Transient use, and the pleasant Error of the Carnal Mind, will be of short Continuance.
dt n1 vbz p-acp dt js pp-f dt j n1, cc dt j n1 pp-f dt j n1, vmb vbi pp-f j n1.
(3) text (DIV1)
66
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811
Within a little while, that which was declar'd with such solemnity by the Angel in the Revelation; He lifted up his hand to Heaven,
Within a little while, that which was declared with such solemnity by the Angel in the Revelation; He lifted up his hand to Heaven,
p-acp dt j n1, cst r-crq vbds vvd p-acp d n1 p-acp dt n1 p-acp dt n1; pns31 vvd a-acp po31 n1 p-acp n1,
(3) text (DIV1)
66
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812
and swore by Him that lives for ever, that Time shall be no more; will be true of every mortal Person.and swore by Him that lives for ever, that Time shall be no more; will be true of every Mortal Person.
cc vvd p-acp pno31 cst vvz p-acp av, cst n1 vmb vbi dx av-dc; vmb vbi j pp-f d j-jn n1.
(3) text (DIV1)
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813
The rich Man that was surveying his Estate with carnal complacency, and extending his hopes of voluptuous living to many Years, was surpriz'd with the fatal Sentence;
The rich Man that was surveying his Estate with carnal complacency, and extending his hope's of voluptuous living to many years, was surprised with the fatal Sentence;
dt j n1 cst vbds vvg po31 n1 p-acp j n1, cc vvg po31 n2 pp-f j n-vvg p-acp d n2, vbds vvn p-acp dt j n1;
(3) text (DIV1)
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814
Thou Fool, this Night shall thy Soul, be required of thee: then whose shall those Things be which thou hast provided? Now, can that be our Happiness that is of such an uncertain tenure, that every hour may be snatch'd from us, Thou Fool, this Night shall thy Soul, be required of thee: then whose shall those Things be which thou hast provided? Now, can that be our Happiness that is of such an uncertain tenure, that every hour may be snatched from us,
pns21 n1, d n1 vmb po21 n1, vbi vvn pp-f pno21: cs r-crq vmb d n2 vbb r-crq pns21 vh2 vvn? av, vmb d vbb po12 n1 cst vbz pp-f d dt j n1, cst d n1 vmb vbi vvn p-acp pno12,
(3) text (DIV1)
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815
or we from it? If one should with great Expences build a Mansion-House, and plant Gardens in a place subject to frequent Earthquakes, that would overturn all into confusion;
or we from it? If one should with great Expenses built a Mansion-House, and plant Gardens in a place Subject to frequent Earthquakes, that would overturn all into confusion;
cc pns12 p-acp pn31? cs pi vmd p-acp j n2 vvi dt n1, cc vvi n2 p-acp dt n1 j-jn p-acp j n2, cst vmd vvi d p-acp n1;
(3) text (DIV1)
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816
would not his folly be conspicuous? Yet how many practise themselves what they would deride in others? They set their Heart upon the things of the World, that are liable to a thousand changes,
would not his folly be conspicuous? Yet how many practise themselves what they would deride in Others? They Set their Heart upon the things of the World, that Are liable to a thousand changes,
vmd xx po31 n1 vbb j? av c-crq d vvb px32 q-crq pns32 vmd vvi p-acp n2-jn? pns32 vvd po32 n1 p-acp dt n2 pp-f dt n1, cst vbr j p-acp dt crd n2,
(3) text (DIV1)
66
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817
and must shortly be parted with for ever.
and must shortly be parted with for ever.
cc vmb av-j vbi vvn p-acp p-acp av.
(3) text (DIV1)
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818
The Slaves of Honour, that are so swell'd with airy Titles of Greatness, and the flattering Respects of others, must shortly be devested of all;
The Slaves of Honour, that Are so swelled with airy Titles of Greatness, and the flattering Respects of Others, must shortly be devested of all;
dt n2 pp-f n1, cst vbr av vvn p-acp j n2 pp-f n1, cc dt j-vvg n2 pp-f n2-jn, vmb av-j vbi vvn pp-f d;
(3) text (DIV1)
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819
and when laid in their Tombs, the Trophies of Vanity, will be insensible of the renown and applauses of the World.
and when laid in their Tombs, the Trophies of Vanity, will be insensible of the renown and applauses of the World.
cc c-crq vvn p-acp po32 n2, dt n2 pp-f n1, vmb vbi j pp-f dt n1 cc n2 pp-f dt n1.
(3) text (DIV1)
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820
Alexander the Great is long since dead to the pleasure of his Immortal Man. And Death will make a final separation between the Rich and their Treasures, Alexander the Great is long since dead to the pleasure of his Immortal Man. And Death will make a final separation between the Rich and their Treasures,
np1 dt j vbz j c-acp j p-acp dt n1 pp-f po31 j n1 cc n1 vmb vvi dt j n1 p-acp dt j cc po32 n2,
(3) text (DIV1)
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821
and put an end to all the Delights of Men. Now what folly is it to prefer a Felicity, that is deceitful in the enjoyment,
and put an end to all the Delights of Men. Now what folly is it to prefer a Felicity, that is deceitful in the enjoyment,
cc vvd dt n1 p-acp d dt n2 pp-f n2. av q-crq n1 vbz pn31 pc-acp vvi dt n1, cst vbz j p-acp dt n1,
(3) text (DIV1)
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822
and leaves the Soul empty when it most fills it, that is so vain and transitory, before an Eternal Heaven;
and leaves the Soul empty when it most fills it, that is so vain and transitory, before an Eternal Heaven;
cc vvz dt n1 j c-crq pn31 av-ds vvz pn31, cst vbz av j cc j, p-acp dt j n1;
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a blessedness that surpasses our Hopes, that secures our Fears, that satisfies our immense ▪ Desires;
a blessedness that Surpasses our Hope's, that secures our Fears, that Satisfies our immense ▪ Desires;
dt n1 cst vvz po12 ng1, cst vvz po12 n2, cst vvz po12 j ▪ n2;
(3) text (DIV1)
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824
a blessedness that the humane Understanding in all the capacity of its thoughts is not able to comprehend;
a blessedness that the humane Understanding in all the capacity of its thoughts is not able to comprehend;
dt n1 cst dt j n1 p-acp d dt n1 pp-f po31 n2 vbz xx j pc-acp vvi;
(3) text (DIV1)
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825
a blessedness becoming the Majesty and Magnificence of God that bestows it.
a blessedness becoming the Majesty and Magnificence of God that bestows it.
dt n1 vvg dt n1 cc n1 pp-f np1 cst vvz pn31.
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826
What madness, to despise Heaven, as if the Eternity of the next World were but a moment,
What madness, to despise Heaven, as if the Eternity of the next World were but a moment,
q-crq n1, pc-acp vvi n1, c-acp cs dt n1 pp-f dt ord n1 vbdr p-acp dt n1,
(3) text (DIV1)
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827
and to love this World, as if this momentary Life were an Eternity.
and to love this World, as if this momentary Life were an Eternity.
cc pc-acp vvi d n1, c-acp cs d j n1 vbdr dt n1.
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828
The full aggravation of this, dyes the Love of the World with the deepest tincture of Folly: as will appear by considering,
The full aggravation of this, dies the Love of the World with the Deepest tincture of Folly: as will appear by considering,
dt j n1 pp-f d, vvz dt n1 pp-f dt n1 p-acp dt js-jn n1 pp-f n1: c-acp vmb vvi p-acp vvg,
(3) text (DIV1)
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1. 'Tis a voluntary chosen Folly.
1. It's a voluntary chosen Folly.
crd pn31|vbz dt j-jn j-vvn n1.
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830
Thus the Divine Wisdom with passion reproaches wretched Sinners, How long ye simple Ones, will ye love simplicity? This heightens their Character to love so obstinately, what is so unlovely and unbecoming the reasonable Nature.
Thus the Divine Wisdom with passion Reproaches wretched Sinners, How long you simple Ones, will you love simplicity? This heightens their Character to love so obstinately, what is so unlovely and unbecoming the reasonable Nature.
av dt j-jn n1 p-acp n1 vvz j n2, c-crq av-j pn22 j pi2, vmb pn22 vvi n1? d vvz po32 n1 pc-acp vvi av av-j, r-crq vbz av j cc j dt j n1.
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831
The Light of Reason and Revelation discovers the Vanity of the World:
The Light of Reason and Revelation discovers the Vanity of the World:
dt n1 pp-f n1 cc n1 vvz dt n1 pp-f dt n1:
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832
'tis not for want of Evidence, but for want of using the Light, that Men do not discern their wretched mistake.
it's not for want of Evidence, but for want of using the Light, that Men do not discern their wretched mistake.
pn31|vbz xx p-acp n1 pp-f n1, cc-acp p-acp n1 pp-f vvg dt n1, cst n2 vdb xx vvi po32 j n1.
(3) text (DIV1)
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833
God complains in the Prophet, My People doth not consider. The means of restoring Men to a sound Mind, is by due consideration.
God complains in the Prophet, My People does not Consider. The means of restoring Men to a found Mind, is by due consideration.
np1 vvz p-acp dt n1, po11 n1 vdz xx vvi. dt n2 pp-f j-vvg n2 p-acp dt j n1, vbz p-acp j-jn n1.
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834
The Soul retires from the World, and makes a solemn enquiry;
The Soul retires from the World, and makes a solemn enquiry;
dt n1 vvz p-acp dt n1, cc vvz dt j n1;
(3) text (DIV1)
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835
For what End am I created? for what do I consume my Time? If my Endeavours are all for the Earth, what remains for Heaven? what do I prepare, what shall attend me, what shall I meet in the next State? How long will it be before I must leave this visible World,
For what End am I created? for what do I consume my Time? If my Endeavours Are all for the Earth, what remains for Heaven? what do I prepare, what shall attend me, what shall I meet in the next State? How long will it be before I must leave this visible World,
c-acp q-crq vvb vbm pns11 vvn? p-acp q-crq vdb pns11 vvi po11 n1? cs po11 n2 vbr d p-acp dt n1, r-crq vvz p-acp n1? q-crq vdb pns11 vvi, q-crq vmb vvi pno11, q-crq vmb pns11 vvi p-acp dt ord n1? c-crq av-j vmb pn31 vbi c-acp pns11 vmb vvi d j n1,
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836
and after the irrevocable step into the next, immediately appear before the inlightned Tribunal of God, whose Judgment is so strict, that the Righteous are scarely saved, and so heavy, that the strongest Sinners cannot endure? Can the World prevent my doom to Hell,
and After the irrevocable step into the next, immediately appear before the enlightened Tribunal of God, whose Judgement is so strict, that the Righteous Are scarely saved, and so heavy, that the Strongest Sinners cannot endure? Can the World prevent my doom to Hell,
cc p-acp dt j n1 p-acp dt ord, av-j vvb p-acp dt vvn n1 pp-f np1, rg-crq n1 vbz av j, cst dt j vbr av-j vvn, cc av j, cst dt js n2 vmbx vvi? vmb dt n1 vvb po11 n1 p-acp n1,
(3) text (DIV1)
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837
or release me from it? Will the remembrance of the Enjoyments here, afford any refreshment in Everlasting Burnings? By such sad and frequent Soliloquies, the vicious sensual Affections are eradicated,
or release me from it? Will the remembrance of the Enjoyments Here, afford any refreshment in Everlasting Burnings? By such sad and frequent Soliloquies, the vicious sensual Affections Are eradicated,
cc vvb pno11 p-acp pn31? n1 dt n1 pp-f dt n2 av, vvb d n1 p-acp j n2? p-acp d j cc j n2, dt j j n2 vbr vvn,
(3) text (DIV1)
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838
and the Heart is transplanted from Earth to Heaven.
and the Heart is transplanted from Earth to Heaven.
cc dt n1 vbz vvn p-acp n1 p-acp n1.
(3) text (DIV1)
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839
If Men would wisely ponder things, if Conscience, the sincere and unsuspected Judg did hold the Ballance,
If Men would wisely ponder things, if Conscience, the sincere and unsuspected Judge did hold the Balance,
cs n2 vmd av-j vvi n2, cs n1, dt j cc j n1 vdd vvi dt n1,
(3) text (DIV1)
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840
and put into one Scale the Glory, the Riches, and Pleasures of this World;
and put into one Scale the Glory, the Riches, and Pleasures of this World;
cc vvd p-acp crd n1 dt n1, dt n2, cc n2 pp-f d n1;
(3) text (DIV1)
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841
and into the other, the Promises that belong to Godliness here, and hereafter, how despicably light will they be found? 'Twas truly said, that false Scarlet appears with lustre, till compared with the Rich and True;
and into the other, the Promises that belong to Godliness Here, and hereafter, how despicably Light will they be found? 'Twas truly said, that false Scarlet appears with lustre, till compared with the Rich and True;
cc p-acp dt n-jn, dt vvz cst vvb p-acp n1 av, cc av, c-crq av-j n1 vmb pns32 vbi vvn? pn31|vbds av-j vvd, cst j n-jn vvz p-acp n1, c-acp vvn p-acp dt j cc j;
(3) text (DIV1)
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842
so the fictitious Felicity of this World is very specious, and ravishes the Minds of Men, till compared with Coelestial Felicity.
so the fictitious Felicity of this World is very specious, and ravishes the Minds of Men, till compared with Celestial Felicity.
av dt j n1 pp-f d n1 vbz av j, cc vvz dt n2 pp-f n2, c-acp vvn p-acp j n1.
(3) text (DIV1)
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843
Worldly Honour is counterfeit, because 'tis no certain Argument of inherent worth: Vain-glory and real Infamy, often meet in the same Person:
Worldly Honour is counterfeit, Because it's no certain Argument of inherent worth: Vainglory and real Infamy, often meet in the same Person:
j n1 vbz j-jn, c-acp pn31|vbz dx j n1 pp-f j n1: n1 cc j n1, av vvb p-acp dt d n1:
(3) text (DIV1)
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844
yet 'tis admir'd, and ambitiously sought, till compar'd with the Honour of the Saints. What is a Reputation and Honour with the Worms and Moles of the Earth, compared with the Honour that comes from the esteem of God,
yet it's admired, and ambitiously sought, till compared with the Honour of the Saints. What is a Reputation and Honour with the Worms and Moles of the Earth, compared with the Honour that comes from the esteem of God,
av pn31|vbz vvn, cc av-j vvn, c-acp vvn p-acp dt n1 pp-f dt n2. q-crq vbz dt n1 cc n1 p-acp dt n2 cc n2 pp-f dt n1, vvn p-acp dt n1 cst vvz p-acp dt n1 pp-f np1,
(3) text (DIV1)
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845
and Angels, and other blessed Spirits above, who incomparably exceed all Mortals in number, and infinitely in understanding? What is a vanishing shadow of Reputation, against an eternal inestimable weight of Glory? What are the Riches of this World, Gold,
and Angels, and other blessed Spirits above, who incomparably exceed all Mortals in number, and infinitely in understanding? What is a vanishing shadow of Reputation, against an Eternal inestimable weight of Glory? What Are the Riches of this World, Gold,
cc n2, cc j-jn j-vvn n2 a-acp, r-crq av-j vvi d n2-jn p-acp n1, cc av-j p-acp n1? q-crq vbz dt vvg n1 pp-f n1, p-acp dt j j n1 pp-f n1? q-crq vbr dt n2 pp-f d n1, n1,
(3) text (DIV1)
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846
and Silver, and Jewels, for gaining of which so many lose their Souls, but vile trash compared with the sacred Treasures of Heaven, the Graces of the Saints? What are the empty delights of the Senses, compared with the Peace of Conscience, and Joy in the Holy Ghost, that can sweeten all our Sorrows here,
and Silver, and Jewels, for gaining of which so many loose their Souls, but vile trash compared with the sacred Treasures of Heaven, the Graces of the Saints? What Are the empty delights of the Senses, compared with the Peace of Conscience, and Joy in the Holy Ghost, that can sweeten all our Sorrows Here,
cc n1, cc n2, p-acp vvg pp-f r-crq av av-d vvi po32 n2, cc-acp j n1 vvn p-acp dt j n2 pp-f n1, dt n2 pp-f dt n2? q-crq vbr dt j n2 pp-f dt n2, vvn p-acp dt n1 pp-f n1, cc n1 p-acp dt j n1, cst vmb vvi d po12 n2 av,
(3) text (DIV1)
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847
and the fulness of Joy that springs from God's Presence in Heaven? If Men would make judicious Comparisons, their Affections would cool towards perishing Vanities.
and the fullness of Joy that springs from God's Presence in Heaven? If Men would make judicious Comparisons, their Affections would cool towards perishing Vanities.
cc dt n1 pp-f n1 cst vvz p-acp npg1 n1 p-acp n1? cs n2 vmd vvi j n2, po32 n2 vmd vvi p-acp vvg n2.
(3) text (DIV1)
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848
But they will only look upon what is pleasant and attractive in the World, without regarding its miserable Defects, without considering what is infinitely better,
But they will only look upon what is pleasant and Attractive in the World, without regarding its miserable Defects, without considering what is infinitely better,
p-acp pns32 vmb av-j vvi p-acp r-crq vbz j cc j p-acp dt n1, p-acp vvg po31 j n2, p-acp vvg r-crq vbz av-j av-jc,
(3) text (DIV1)
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849
and most worthy of their ardent desires and vigorous endeavours.
and most worthy of their Ardent Desires and vigorous endeavours.
cc av-ds j pp-f po32 j n2 cc j n2.
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850
They are so pleas'd with their Error, so ingaged in the sweet captivity of the World, that they cannot extricate themselves if they would,
They Are so pleased with their Error, so engaged in the sweet captivity of the World, that they cannot extricate themselves if they would,
pns32 vbr av vvn p-acp po32 n1, av vvn p-acp dt j n1 pp-f dt n1, cst pns32 vmbx j px32 cs pns32 vmd,
(3) text (DIV1)
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851
because they will not if they could. 2. 'Tis a culpable and guilty Folly.
Because they will not if they could. 2. It's a culpable and guilty Folly.
c-acp pns32 vmb xx cs pns32 vmd. crd pn31|vbz dt j cc j n1.
(3) text (DIV1)
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852
When Children prefer things of Lustre before things of Value, their childish Toys, before real Treasures;
When Children prefer things of Lustre before things of Valve, their childish Toys, before real Treasures;
c-crq n2 vvb n2 pp-f n1 p-acp n2 pp-f vvi, po32 j n2, p-acp j n2;
(3) text (DIV1)
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853
when they chuse a little present Enjoyment, before a future Good that is incomparably better, their Folly is innocent,
when they choose a little present Enjoyment, before a future Good that is incomparably better, their Folly is innocent,
c-crq pns32 vvb dt j j n1, p-acp dt j-jn j cst vbz av-j av-jc, po32 n1 vbz j-jn,
(3) text (DIV1)
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854
because Reason cannot display its operations in them:
Because Reason cannot display its operations in them:
c-acp n1 vmbx vvi po31 n2 p-acp pno32:
(3) text (DIV1)
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855
But when Men, who are capable to distinguish between the things that are seen and temporal, and the things that are not seen and eternal;
But when Men, who Are capable to distinguish between the things that Are seen and temporal, and the things that Are not seen and Eternal;
cc-acp c-crq n2, r-crq vbr j pc-acp vvi p-acp dt n2 cst vbr vvn cc j, cc dt n2 cst vbr xx vvn cc j;
(3) text (DIV1)
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856
when they sottishly prefer sensible things before Spiritual, notwithstanding the vast difference between them, both in the quality and duration, their choice is so criminal, as deserves an everlasting Hell.
when they sottishly prefer sensible things before Spiritual, notwithstanding the vast difference between them, both in the quality and duration, their choice is so criminal, as deserves an everlasting Hell.
c-crq pns32 av-j vvi j n2 p-acp j, c-acp dt j n1 p-acp pno32, av-d p-acp dt n1 cc n1, po32 n1 vbz av j-jn, c-acp vvz dt j n1.
(3) text (DIV1)
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857
If Esau had been a Child when he sold his Birthright for a Mess of Pottage, his folly had been excused;
If Esau had been a Child when he sold his Birthright for a Mess of Pottage, his folly had been excused;
cs np1 vhd vbn dt n1 c-crq pns31 vvd po31 n1 p-acp dt n1 pp-f n1, po31 n1 vhd vbn vvn;
(3) text (DIV1)
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858
for he was compelled by hunger; and the glorious dignity of the Birthright was disproportionate to his Appetite and Understanding:
for he was compelled by hunger; and the glorious dignity of the Birthright was disproportionate to his Appetite and Understanding:
c-acp pns31 vbds vvn p-acp n1; cc dt j n1 pp-f dt n1 vbds j p-acp po31 n1 cc n1:
(3) text (DIV1)
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859
but in his mature Age, when capable to understand his Interest, to part with so sacred and precious an advantage,
but in his mature Age, when capable to understand his Interest, to part with so sacred and precious an advantage,
cc-acp p-acp po31 j n1, c-crq j pc-acp vvi po31 n1, pc-acp vvi p-acp av j cc j dt n1,
(3) text (DIV1)
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860
for a little sensual satisfaction, was so profane an Act, that he was justly deprived of the Divine Blessing that was annext to the Birthright.
for a little sensual satisfaction, was so profane an Act, that he was justly deprived of the Divine Blessing that was annexed to the Birthright.
p-acp dt j j n1, vbds av vvb dt n1, cst pns31 vbds av-j vvn pp-f dt j-jn n1 cst vbds vvn p-acp dt n1.
(3) text (DIV1)
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861
That Beasts are wholly led by their sensual Appetities, is natural and regular, their voracity and crue•ty, folly and filthiness, envy and fury, are not vicious passions,
That Beasts Are wholly led by their sensual Appetites, is natural and regular, their voracity and crue•ty, folly and filthiness, envy and fury, Are not vicious passion,
d n2 vbr av-jn vvn p-acp po32 j n2, vbz j cc j, po32 n1 cc n1, n1 cc n1, n1 cc n1, vbr xx j n2,
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862
because Sense is the superior Faculty in them.
Because Sense is the superior Faculty in them.
c-acp n1 vbz dt j-jn n1 p-acp pno32.
(3) text (DIV1)
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863
But when Men are so brutish, that the Objects that please their Eyes, and carnal Senses, are the only Attractives of their affections, 'tis unnatural and monstrous;
But when Men Are so brutish, that the Objects that please their Eyes, and carnal Senses, Are the only Attractives of their affections, it's unnatural and monstrous;
p-acp c-crq n2 vbr av j, cst dt n2 cst vvb po32 n2, cc j n2, vbr dt j n2 pp-f po32 n2, pn31|vbz j cc j;
(3) text (DIV1)
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864
because Reason should have the supremacy in them.
Because Reason should have the supremacy in them.
c-acp n1 vmd vhi dt n1 p-acp pno32.
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865
If a Woman remain in a single state, she has power over her Actions, and may freely govern her self;
If a Woman remain in a single state, she has power over her Actions, and may freely govern her self;
cs dt n1 vvi p-acp dt j n1, pns31 vhz n1 p-acp po31 n2, cc vmb av-j vvi po31 n1;
(3) text (DIV1)
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866
but if married, is subordinate to her Husband: and disobedience to his Authority and prudent Counsels, is culpable.
but if married, is subordinate to her Husband: and disobedience to his authority and prudent Counsels, is culpable.
cc-acp cs vvn, vbz j p-acp po31 n1: cc n1 p-acp po31 n1 cc j n2, vbz j.
(3) text (DIV1)
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867
The Body considered as the Seat of the Senses, has natural Appetites, and might enjoy what is suitable to them according to their capacity;
The Body considered as the Seat of the Senses, has natural Appetites, and might enjoy what is suitable to them according to their capacity;
dt n1 vvn p-acp dt n1 pp-f dt n2, vhz j n2, cc vmd vvi r-crq vbz j p-acp pno32 vvg p-acp po32 n1;
(3) text (DIV1)
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868
but united with an immortal Spirit, that is stampt with the living Image of God, its desires must be limited and directed by the Mind,
but united with an immortal Spirit, that is stamped with the living Image of God, its Desires must be limited and directed by the Mind,
cc-acp vvn p-acp dt j n1, cst vbz vvn p-acp dt j-vvg n1 pp-f np1, po31 n2 vmb vbi vvn cc vvn p-acp dt n1,
(3) text (DIV1)
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869
and the pleasing of Sense in Actions forbidden by the Mind, is rebellion against the ruling Faculty.
and the pleasing of Sense in Actions forbidden by the Mind, is rebellion against the ruling Faculty.
cc dt j-vvg pp-f n1 p-acp n2 vvn p-acp dt n1, vbz n1 p-acp dt j-vvg n1.
(3) text (DIV1)
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870
If one be under a Disease that Wine inflames and increases, and the Physician forbids it as deadly,
If one be under a Disease that Wine inflames and increases, and the physician forbids it as deadly,
cs pi vbb p-acp dt n1 cst n1 vvz cc vvz, cc dt n1 vvz pn31 p-acp j,
(3) text (DIV1)
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871
yet the Patient will judg only by his Pallate whether Wine be good for him;
yet the Patient will judge only by his Palate whither Wine be good for him;
av dt j n1 vvb av-j p-acp po31 n1 cs n1 vbb j p-acp pno31;
(3) text (DIV1)
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872
were it not a kind of brutishness worthy of the Evil that attends it? Such perverse Folly are Men guilty of in their sensual Satisfactions, whereby the Soul is unspeakably wronged,
were it not a kind of brutishness worthy of the Evil that attends it? Such perverse Folly Are Men guilty of in their sensual Satisfactions, whereby the Soul is unspeakably wronged,
vbdr pn31 xx dt n1 pp-f n1 j pp-f dt j-jn cst vvz pn31? d j n1 vbr n2 j pp-f p-acp po32 j n2, c-crq dt n1 vbz av-j vvn,
(3) text (DIV1)
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873
and God highly dishonoured, who has given to Man a more excellent Spirit, than to the Fowls of the Air, that he may judg of things, not as they appear, but as they are.
and God highly dishonoured, who has given to Man a more excellent Spirit, than to the Fowls of the Air, that he may judge of things, not as they appear, but as they Are.
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(3) text (DIV1)
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874
3. 'Tis the most ignominious Folly. Shame arises from the sense of a debased Excellence: the Understanding is the most excellent Faculty in Man;
3. It's the most ignominious Folly. Shame arises from the sense of a debased Excellence: the Understanding is the most excellent Faculty in Man;
crd pn31|vbz dt av-ds j n1. n1 vvz p-acp dt n1 pp-f dt vvn n1: dt n1 vbz dt av-ds j n1 p-acp n1;
(3) text (DIV1)
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875
and nothing brings a greater disreputation to him, than when he is deceived by the ignorance or inconsiderateness of his Mind.
and nothing brings a greater disreputation to him, than when he is deceived by the ignorance or inconsiderateness of his Mind.
cc pix vvz dt jc n1 p-acp pno31, cs c-crq pns31 vbz vvn p-acp dt n1 cc n1 pp-f po31 n1.
(3) text (DIV1)
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876
And the delusion is most shameful in matters of great moment.
And the delusion is most shameful in matters of great moment.
cc dt n1 vbz av-ds j p-acp n2 pp-f j n1.
(3) text (DIV1)
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877
Now for a Man to exchange his Soul, that is of Angelical Eminence, for transitory Vanities; O folly! how enormous, how astonishing!
Now for a Man to exchange his Soul, that is of Angelical Eminence, for transitory Vanities; Oh folly! how enormous, how astonishing!
av p-acp dt n1 pc-acp vvi po31 n1, cst vbz pp-f j n1, p-acp j n2; uh n1! q-crq j, c-crq vvg!
(3) text (DIV1)
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878
The Lord Jesus, who as the Creator and Redeemer of Souls, perfectly knew their Worth, puts the Question,
The Lord jesus, who as the Creator and Redeemer of Souls, perfectly knew their Worth, puts the Question,
dt n1 np1, r-crq c-acp dt n1 cc n1 pp-f n2, av-j vvd po32 n1, vvz dt n1,
(3) text (DIV1)
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879
so as to imply the strongest denial, What is a Man profited, if he shall gain the whole World,
so as to imply the Strongest denial, What is a Man profited, if he shall gain the Whole World,
av c-acp pc-acp vvi dt js n1, q-crq vbz dt n1 vvn, cs pns31 vmb vvi dt j-jn n1,
(3) text (DIV1)
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880
and lose his own Soul? or, what shall a Man give in exchange for his Soul? The vanity of the Purchase,and loose his own Soul? or, what shall a Man give in exchange for his Soul? The vanity of the Purchase,
cc vvi po31 d n1? cc, r-crq vmb dt n1 vvb p-acp n1 p-acp po31 n1? dt n1 pp-f dt n1,
(3) text (DIV1)
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881
and the value of the Loss, is such, that no Man, conscious of his Immortality in the next state,
and the valve of the Loss, is such, that no Man, conscious of his Immortality in the next state,
cc dt n1 pp-f dt n1, vbz d, cst dx n1, j pp-f po31 n1 p-acp dt ord n1,
(3) text (DIV1)
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882
but must acknowledg that he is an infinite loser, and prodigious Fool, that gains the World by the loss of his Soul. 'Tis said of the ancient Germans, that in their Commerce with the Romans, receiving Silver for their Amber, that has no virtue but to draw Straws to it, they were amazed at the price.
but must acknowledge that he is an infinite loser, and prodigious Fool, that gains the World by the loss of his Soul. It's said of the ancient Germanes, that in their Commerce with the Roman, receiving Silver for their Amber, that has no virtue but to draw Straws to it, they were amazed At the price.
cc-acp vmb vvi cst pns31 vbz dt j n1, cc j n1, cst vvz dt n1 p-acp dt n1 pp-f po31 n1 pn31|vbz vvn pp-f dt j j, cst p-acp po32 n1 p-acp dt njp2, vvg n1 p-acp po32 n1, cst vhz dx n1 cc-acp pc-acp vvi n2 p-acp pn31, pns32 vbdr vvn p-acp dt n1.
(3) text (DIV1)
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883
And certainly the great Tempter cannot but wonder at the foolish exchange that Men make, in giving their immortal Souls to him for perishing Vanities;
And Certainly the great Tempter cannot but wonder At the foolish exchange that Men make, in giving their immortal Souls to him for perishing Vanities;
cc av-j dt j n1 vmbx p-acp vvi p-acp dt j n1 cst n2 vvi, p-acp vvg po32 j n2 p-acp pno31 p-acp j-vvg n2;
(3) text (DIV1)
69
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884
and having this scornful advantage, will much more upbraid them hereafter, than ever he allur'd them here.
and having this scornful advantage, will much more upbraid them hereafter, than ever he allured them Here.
cc vhg d j n1, vmb av-d av-dc vvi pno32 av, cs av pns31 vvd pno32 av.
(3) text (DIV1)
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885
The shame that attends this Folly, is sometimes felt by Sinners in this World;
The shame that attends this Folly, is sometime felt by Sinners in this World;
dt n1 cst vvz d n1, vbz av vvn p-acp n2 p-acp d n1;
(3) text (DIV1)
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886
when they are shaken out of their stupifying slumber, and fully awak'd to discover their evil Choice.
when they Are shaken out of their stupefying slumber, and Fully awaked to discover their evil Choice.
c-crq pns32 vbr vvn av pp-f po32 n-vvg n1, cc av-j vvn pc-acp vvi po32 j-jn n1.
(3) text (DIV1)
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887
Thus the Apostle speaks, What Fruit had you of those things whereof you are now ashamed,
Thus the Apostle speaks, What Fruit had you of those things whereof you Are now ashamed,
av dt n1 vvz, q-crq n1 vhd pn22 pp-f d n2 c-crq pn22 vbr av j,
(3) text (DIV1)
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888
for the end of those things is death? When the memory of Sin is revived, with a true judgment of it, that which has Emptiness in the beginning,
for the end of those things is death? When the memory of since is revived, with a true judgement of it, that which has Emptiness in the beginning,
p-acp dt n1 pp-f d n2 vbz n1? c-crq dt n1 pp-f n1 vbz vvn, p-acp dt j n1 pp-f pn31, cst r-crq vhz n1 p-acp dt n1,
(3) text (DIV1)
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889
and Death in the Issue, must have Shame in the middle. and Death in the Issue, must have Shame in the middle.
cc n1 p-acp dt n1, vmb vhi n1 p-acp dt n-jn.
(3) text (DIV1)
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890
The Prophet tells us, He that getteth Riches, and not by right, shall leave them in the midst of his days,
The Prophet tells us, He that gets Riches, and not by right, shall leave them in the midst of his days,
dt n1 vvz pno12, pns31 cst vvz n2, cc xx p-acp n-jn, vmb vvi pno32 p-acp dt n1 pp-f po31 n2,
(3) text (DIV1)
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891
and at his end shall be a Fool. He was a Fool all along in his deceiving of others, tho reputed ▪ worldly wise;and At his end shall be a Fool. He was a Fool all along in his deceiving of Others, though reputed ▪ worldly wise;
cc p-acp po31 n1 vmb vbi dt n1 pns31 vbds dt n1 d a-acp p-acp po31 j-vvg pp-f n2-jn, cs vvn ▪ j n1;
(3) text (DIV1)
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892
but in the issue, when that which he gained cannot be kept; and the Soul being lost, can never be recovered;
but in the issue, when that which he gained cannot be kept; and the Soul being lost, can never be recovered;
cc-acp p-acp dt n1, c-crq cst r-crq pns31 vvd vmbx vbi vvn; cc dt n1 vbg vvn, vmb av-x vbi vvn;
(3) text (DIV1)
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893
by the conviction of his Conscience, he is a Fool, and reflects upon his past folly with confusion.
by the conviction of his Conscience, he is a Fool, and reflects upon his past folly with confusion.
p-acp dt n1 pp-f po31 n1, pns31 vbz dt n1, cc vvz p-acp po31 j n1 p-acp n1.
(3) text (DIV1)
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894
But at the last day, the shame of foolish Sinners shall be displayed before the Eyes of the whole World.
But At the last day, the shame of foolish Sinners shall be displayed before the Eyes of the Whole World.
p-acp p-acp dt ord n1, dt n1 pp-f j n2 vmb vbi vvn p-acp dt n2 pp-f dt j-jn n1.
(3) text (DIV1)
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895
'Tis foretold, that some shall rise to shame and everlasting contempt.
It's foretold, that Some shall rise to shame and everlasting contempt.
pn31|vbz vvn, cst d vmb vvi pc-acp vvi cc j n1.
(3) text (DIV1)
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896
Obscurity is the Mask of Shame, but to be exposed a spectacle of Scorn before a thronged Theatre, is the aggravation & eminence of the Shame.
Obscurity is the Mask of Shame, but to be exposed a spectacle of Scorn before a thronged Theatre, is the aggravation & eminence of the Shame.
n1 vbz dt n1 pp-f n1, cc-acp pc-acp vbi vvn dt n1 pp-f n1 p-acp dt vvn n1, vbz dt n1 cc n1 pp-f dt n1.
(3) text (DIV1)
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897
How confounding will the shame of Sinners be in the universal confluence of Angels and Saints,
How confounding will the shame of Sinners be in the universal confluence of Angels and Saints,
np1 vvg n1 dt n1 pp-f n2 vbb p-acp dt j n1 pp-f n2 cc n2,
(3) text (DIV1)
70
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898
and the presence of the glorious God, the Judg of all? the sense of their Guilt and Folly will sting them for ever.
and the presence of the glorious God, the Judge of all? the sense of their Gilded and Folly will sting them for ever.
cc dt n1 pp-f dt j np1, dt n1 pp-f d? dt n1 pp-f po32 j-vvn cc n1 vmb vvi pno32 p-acp av.
(3) text (DIV1)
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899
4. 'Tis the most woful Folly. Here such mischievous Effects proceed from it as deserve the saddest lamentation.
4. It's the most woeful Folly. Here such mischievous Effects proceed from it as deserve the Saddest lamentation.
crd pn31|vbz dt av-ds j n1. av d j n2 vvb p-acp pn31 p-acp vvi dt js n1.
(3) text (DIV1)
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900
The Understanding, the highest Faculty, the Beauty and Excellency of Man is blinded, the Will is fettered by corrupt Passions,
The Understanding, the highest Faculty, the Beauty and Excellency of Man is blinded, the Will is fettered by corrupt Passion,
dt n1, dt js n1, dt n1 cc n1 pp-f n1 vbz vvn, dt n1 vbz vvn p-acp j n2,
(3) text (DIV1)
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901
and the whole Man miserably inslaved to Satan.
and the Whole Man miserably enslaved to Satan.
cc dt j-jn n1 av-j vvn p-acp np1.
(3) text (DIV1)
71
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902
What a spectacle of Compassion was Sampson in the slavery of the Philistines? He that had been the General and Judg of Israel, was deprived of his Sight, and Divine Strength:
What a spectacle of Compassion was Sampson in the slavery of the philistines? He that had been the General and Judge of Israel, was deprived of his Sighed, and Divine Strength:
q-crq dt n1 pp-f n1 vbds np1 p-acp dt n1 pp-f dt njp2? pns31 cst vhd vbn dt n1 cc n1 pp-f np1, vbds vvn pp-f po31 n1, cc j-jn n1:
(3) text (DIV1)
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903
his warlike Hands, that had been of equal power with an Army, and perform'd such glorious Atchievements, were imployed in turning a Mill, the Work of a Beast:
his warlike Hands, that had been of equal power with an Army, and performed such glorious Achievements, were employed in turning a Mill, the Work of a Beast:
po31 j n2, cst vhd vbn pp-f j-jn n1 p-acp dt n1, cc vvd d j n2, vbdr vvn p-acp vvg dt n1, dt n1 pp-f dt n1:
(3) text (DIV1)
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904
and his Misery was pointed and made sharper by the insultation of his Enemies. The true Emblem of the degenerate State of Men;
and his Misery was pointed and made sharper by the insultation of his Enemies. The true Emblem of the degenerate State of Men;
cc po31 n1 vbds vvn cc vvd jc p-acp dt n1 pp-f po31 n2. dt j n1 pp-f dt j n1 pp-f n2;
(3) text (DIV1)
71
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905
the Soul that was created in the Image of God, and had a peaceful soveraignty over the sensual Appetites, a superiority over sensible things, is now inslaved and employed in the vile drudgery of Sin,
the Soul that was created in the Image of God, and had a peaceful sovereignty over the sensual Appetites, a superiority over sensible things, is now enslaved and employed in the vile drudgery of since,
dt n1 cst vbds vvn p-acp dt n1 pp-f np1, cc vhd dt j n1 p-acp dt j n2, dt n1 p-acp j n2, vbz av vvn cc vvn p-acp dt j n1 pp-f n1,
(3) text (DIV1)
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906
and become the derision of the Devils. This is little thought of, or lamented, but therefore the more woful.
and become the derision of the Devils. This is little Thought of, or lamented, but Therefore the more woeful.
cc vvi dt n1 pp-f dt n2. d vbz j n1 pp-f, cc vvd, cc-acp av dt av-dc j.
(3) text (DIV1)
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907
The loss of the Kingdom was not so dismal a Judgment to Nebuchadnezzar, as the loss of his Understanding.
The loss of the Kingdom was not so dismal a Judgement to Nebuchadnezzar, as the loss of his Understanding.
dt n1 pp-f dt n1 vbds xx av j dt n1 p-acp np1, p-acp dt n1 pp-f po31 n1.
(3) text (DIV1)
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908
When his Reason was taken away, and the Heart of a Beast was given to him;
When his Reason was taken away, and the Heart of a Beast was given to him;
c-crq po31 n1 vbds vvn av, cc dt n1 pp-f dt n1 vbds vvn p-acp pno31;
(3) text (DIV1)
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909
'twas the lowest and saddest degradation. But hereafter the misery of foolish Sinners will be extream.
'twas the lowest and Saddest degradation. But hereafter the misery of foolish Sinners will be extreme.
pn31|vbds dt js cc js n1. p-acp av dt n1 pp-f j n2 vmb vbi j-jn.
(3) text (DIV1)
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910
The Apostle tells us, that the love of the World causeth Men to fall into temptation and a snare,
The Apostle tells us, that the love of the World Causes Men to fallen into temptation and a snare,
dt n1 vvz pno12, cst dt n1 pp-f dt n1 vvz n2 pc-acp vvi p-acp n1 cc dt n1,
(3) text (DIV1)
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911
and into many foolish and hurtful Lusts, which drown Men in Destruction and Perdition. and into many foolish and hurtful Lustiest, which drown Men in Destruction and Perdition.
cc p-acp d j cc j n2, r-crq vvb n2 p-acp n1 cc n1.
(3) text (DIV1)
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912
The Expressions are full to exaggerate the horror of their ruines, and to signify that 'tis absolute and irrecoverable.
The Expressions Are full to exaggerate the horror of their ruins, and to signify that it's absolute and irrecoverable.
dt n2 vbr j p-acp vvb dt n1 pp-f po32 n2, cc pc-acp vvi d pn31|vbz j cc j.
(3) text (DIV1)
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913
The Lusts of Men are equally foolish and pernicious;
The Lustiest of Men Are equally foolish and pernicious;
dt n2 pp-f n2 vbr av-j j cc j;
(3) text (DIV1)
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914
they please themselves in the Enjoyments of the World, and are secure, as if bathing in the Fountains of Felicity,
they please themselves in the Enjoyments of the World, and Are secure, as if bathing in the Fountains of Felicity,
pns32 vvb px32 p-acp dt n2 pp-f dt n1, cc vbr j, c-acp cs vvg p-acp dt n2 pp-f np1,
(3) text (DIV1)
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915
when ready to be swallowed up in the Whirlpool of Death.
when ready to be swallowed up in the Whirlpool of Death.
c-crq j pc-acp vbi vvn a-acp p-acp dt n1 pp-f n1.
(3) text (DIV1)
72
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916
By sensual Vanities they are estranged from God, careless of their Duty, and are finally separated from his blessed Presence.
By sensual Vanities they Are estranged from God, careless of their Duty, and Are finally separated from his blessed Presence.
p-acp j n2 pns32 vbr vvn p-acp np1, j pp-f po32 n1, cc vbr av-j vvn p-acp po31 j-vvn n1.
(3) text (DIV1)
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917
And as the enjoying God, without a possibility of losing him, is our consummate happiness; so to lose him, without hopes of ever enjoying him, is extream misery.
And as the enjoying God, without a possibility of losing him, is our consummate happiness; so to loose him, without hope's of ever enjoying him, is extreme misery.
cc c-acp dt n-vvg np1, p-acp dt n1 pp-f vvg pno31, vbz po12 j n1; av pc-acp vvi pno31, p-acp n2 pp-f av vvg pno31, vbz j-jn n1.
(3) text (DIV1)
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918
The foolish Sinner is not affected with this now; whilst he lives in pleasure, he is content to be without God in the World;
The foolish Sinner is not affected with this now; while he lives in pleasure, he is content to be without God in the World;
dt j n1 vbz xx vvn p-acp d av; cs pns31 vvz p-acp n1, pns31 vbz j pc-acp vbi p-acp np1 p-acp dt n1;
(3) text (DIV1)
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919
but hereafter, when he shall be deprived of these slight short-liv'd Pleasures, and shall know the unvaluable loss of his Happiness, Sorrows will overwhelm him for ever.
but hereafter, when he shall be deprived of these slight short-lived Pleasures, and shall know the unvaluable loss of his Happiness, Sorrows will overwhelm him for ever.
cc-acp av, c-crq pns31 vmb vbi vvn pp-f d j j n2, cc vmb vvi dt j n1 pp-f po31 n1, n2 vmb vvi pno31 p-acp av.
(3) text (DIV1)
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920
As it befel that Infidel in the 2 Kings 8. he saw the Plenty, but was not suffered to taste of it;
As it befell that Infidel in the 2 Kings 8. he saw the Plenty, but was not suffered to taste of it;
p-acp pn31 vvd cst n1 p-acp dt crd n2 crd pns31 vvd dt n1, cc-acp vbds xx vvn pc-acp vvi pp-f pn31;
(3) text (DIV1)
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921
so the damned shall see the Glory of Heaven shining in the Saints, but shall not partake of it.
so the damned shall see the Glory of Heaven shining in the Saints, but shall not partake of it.
av dt j-vvn vmb vvi dt n1 pp-f n1 vvg p-acp dt n2, cc-acp vmb xx vvi pp-f pn31.
(3) text (DIV1)
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922
This misery will be amplified under the following Heads.
This misery will be amplified under the following Heads.
d n1 vmb vbi vvn p-acp dt j-vvg n2.
(3) text (DIV1)
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923
3. We are to consider the Justice, the certainty and the heaviness of the Destruction, that shall seize on foolish Sinners that abuse Prosperity.
3. We Are to Consider the justice, the certainty and the heaviness of the Destruction, that shall seize on foolish Sinners that abuse Prosperity.
crd pns12 vbr pc-acp vvi dt n1, dt n1 cc dt n1 pp-f dt n1, cst vmb vvi p-acp j n2 cst vvb n1.
(3) text (DIV1)
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924
1. To illustrate the Justice of God in their destruction, I shall only insist on that Reason that is so admirably amplified in this Chapter for their conviction;
1. To illustrate the justice of God in their destruction, I shall only insist on that Reason that is so admirably amplified in this Chapter for their conviction;
crd p-acp vvi dt n1 pp-f np1 p-acp po32 n1, pns11 vmb av-j vvi p-acp d n1 cst vbz av av-j vvn p-acp d n1 p-acp po32 n1;
(3) text (DIV1)
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925
that is, their Destruction is the Fruit of their own choice.
that is, their Destruction is the Fruit of their own choice.
cst vbz, po32 n1 vbz dt n1 pp-f po32 d n1.
(3) text (DIV1)
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926
The Divine Wisdom allures and invites them, by all the most tender and powerful Perswasives, to forsake their ruinous Course,
The Divine Wisdom allures and invites them, by all the most tender and powerful Persuasive, to forsake their ruinous Course,
dt j-jn n1 vvz cc vvz pno32, p-acp d dt av-ds j cc j j, pc-acp vvi po32 j n1,
(3) text (DIV1)
75
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927
and the Spirit of Grace should be poured upon them, which is the Earnest of Glory;
and the Spirit of Grace should be poured upon them, which is the Earnest of Glory;
cc dt n1 pp-f n1 vmd vbi vvn p-acp pno32, r-crq vbz dt n1 pp-f n1;
(3) text (DIV1)
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928
but they would not be convinced and reformed; they loved simplicity, the vain volatile Pleasures of Sin, though attended with Perdition:
but they would not be convinced and reformed; they loved simplicity, the vain volatile Pleasures of since, though attended with Perdition:
cc-acp pns32 vmd xx vbi vvn cc vvn; pns32 vvd n1, dt j j n2 pp-f n1, cs vvn p-acp n1:
(3) text (DIV1)
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929
They hated Knowledg, Godliness, though recommended by the assurance of a blessed eternal Reward: therefore their Destruction is resolved into their own Choice.They hated Knowledge, Godliness, though recommended by the assurance of a blessed Eternal Reward: Therefore their Destruction is resolved into their own Choice.
pns32 vvd n1, n1, cs vvn p-acp dt n1 pp-f dt j-vvn j n1: av po32 n1 vbz vvn p-acp po32 d n1.
(3) text (DIV1)
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930
Indeed no Man can directly and absolutely chuse Misery, or reject Happiness, but vertually and by real consequence the most do.
Indeed no Man can directly and absolutely choose Misery, or reject Happiness, but virtually and by real consequence the most doe.
np1 dx n1 vmb av-j cc av-j vvi n1, cc vvi n1, cc-acp av-j cc p-acp j n1 dt av-ds n1.
(3) text (DIV1)
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931
A Prodigal that wastes his Estate, does not intentionally and deliberately chuse Poverty, but thus he thinks, this Expence is for my Honour, this for my Pleasure,
A Prodigal that wastes his Estate, does not intentionally and deliberately choose Poverty, but thus he thinks, this Expense is for my Honour, this for my Pleasure,
dt n-jn cst vvz po31 n1, vdz xx av-j cc av-j vvi n1, cc-acp av pns31 vvz, d n1 vbz p-acp po11 n1, d p-acp po11 n1,
(3) text (DIV1)
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932
and proceeding to innumerable Expences, he at last becomes poor, and his poverty is voluntary, because 'tis the issue of his voluntary exorbitant profuseness.
and proceeding to innumerable Expenses, he At last becomes poor, and his poverty is voluntary, Because it's the issue of his voluntary exorbitant profuseness.
cc vvg p-acp j n2, pns31 p-acp ord vvz j, cc po31 n1 vbz j-jn, c-acp pn31|vbz dt n1 pp-f po31 j-jn j n1.
(3) text (DIV1)
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933
The evil of Sin, though it be destructive, and in that respect not eligible by Man,
The evil of since, though it be destructive, and in that respect not eligible by Man,
dt n-jn pp-f n1, cs pn31 vbb j, cc p-acp d n1 xx j p-acp n1,
(3) text (DIV1)
75
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934
yet 'tis pleasing to his corrupt Nature:
yet it's pleasing to his corrupt Nature:
av pn31|vbz vvg p-acp po31 j n1:
(3) text (DIV1)
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935
and the depraved Will is so allured by the present Pleasure, that it anticipates the Reflections of the Mind, and chuses to gratify the Propensions of Nature, with a brutish disregard of the terrible Consequences of Sin. And the present disconvenience of serious Piety to the carnal Heart, causes an averseness from it, notwithstanding the heavenly Felicity that is promised to it.
and the depraved Will is so allured by the present Pleasure, that it anticipates the Reflections of the Mind, and chooses to gratify the Propensions of Nature, with a brutish disregard of the terrible Consequences of Sin. And the present disconvenience of serious Piety to the carnal Heart, Causes an averseness from it, notwithstanding the heavenly Felicity that is promised to it.
cc dt j-vvn n1 vbz av vvn p-acp dt j n1, cst pn31 vvz dt n2 pp-f dt n1, cc vvz pc-acp vvi dt n2 pp-f n1, p-acp dt j n1 pp-f dt j n2 pp-f np1 cc dt j n1 pp-f j n1 p-acp dt j n1, vvz dt n1 p-acp pn31, c-acp dt j n1 cst vbz vvn p-acp pn31.
(3) text (DIV1)
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936
Men prefer carnal Sweets before Communion with God; and tho not ignorant of the Issue, continue in their Sins.
Men prefer carnal Sweets before Communion with God; and though not ignorant of the Issue, continue in their Sins.
np1 vvb j n2-j p-acp n1 p-acp np1; cc cs xx j pp-f dt n1, vvb p-acp po32 n2.
(3) text (DIV1)
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937
And 'tis the exactness of Justice, to deprive Sinners of that blessedness which they obstinatly refus'd,
And it's the exactness of justice, to deprive Sinners of that blessedness which they obstinately refused,
cc pn31|vbz dt n1 pp-f n1, pc-acp vvi n2 pp-f d n1 r-crq pns32 av-j vvd,
(3) text (DIV1)
75
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938
and to bring on them the misery they perversly chuse.
and to bring on them the misery they perversely choose.
cc pc-acp vvi p-acp pno32 dt n1 pns32 av-j vvi.
(3) text (DIV1)
75
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939
And when at the last Day the Son of God shall charge upon Sinners their neglect of his compassionate and repeated Calls, that he often knock'd at the Door to get an entrance into their Hearts,
And when At the last Day the Son of God shall charge upon Sinners their neglect of his compassionate and repeated Calls, that he often knocked At the Door to get an Entrance into their Hearts,
cc c-crq p-acp dt ord n1 dt n1 pp-f np1 vmb vvi p-acp n2 po32 n1 pp-f po31 j cc vvn vvz, cst pns31 av vvd p-acp dt n1 pc-acp vvi dt n1 p-acp po32 n2,
(3) text (DIV1)
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940
but all in vain, the World was there, and barr'd it against him.
but all in vain, the World was there, and barred it against him.
cc-acp d p-acp j, dt n1 vbds a-acp, cc vvn pn31 p-acp pno31.
(3) text (DIV1)
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941
The guilty graceless Souls will be struck with a defenceless silence, not able to make a Request for Pardon,
The guilty graceless Souls will be struck with a defenceless silence, not able to make a Request for Pardon,
dt j j n2 vmb vbi vvn p-acp dt j n1, xx j pc-acp vvi dt n1 p-acp n1,
(3) text (DIV1)
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942
but with despairing Tears must submit to their righteous Condemnation.
but with despairing Tears must submit to their righteous Condemnation.
cc-acp p-acp j-vvg n2 vmb vvi p-acp po32 j n1.
(3) text (DIV1)
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943
The Equity of God's Ways, and the Iniquity of Mens, will at the last be clear to every Eye.
The Equity of God's Ways, and the Iniquity of Men's, will At the last be clear to every Eye.
dt n1 pp-f npg1 n2, cc dt n1 pp-f ng2, vmb p-acp dt ord vbi j p-acp d n1.
(3) text (DIV1)
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944
Then all the Blessings they received will rise up in judgment against them, as proofs of their Wickedness, that makes them more guilty, and deservedly miserable.
Then all the Blessings they received will rise up in judgement against them, as proofs of their Wickedness, that makes them more guilty, and deservedly miserable.
cs d dt n2 pns32 vvd n1 vvi a-acp p-acp n1 p-acp pno32, c-acp n2 pp-f po32 n1, cst vvz pno32 av-dc j, cc av-vvn j.
(3) text (DIV1)
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945
Then Conscience, that is now stupified by sensuality, will make furious reflections upon the folly of their Choice,
Then Conscience, that is now Stupified by sensuality, will make furious reflections upon the folly of their Choice,
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and be more tormenting than the infernal Fiends.
and be more tormenting than the infernal Fiends.
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947
When Cresus, the rich King of Lydia, was bound to the Stake, and the Fire kindled for his burning, he lamentably cried out, Solon, Solon, Solon;
When Croesus, the rich King of Lydia, was bound to the Stake, and the Fire kindled for his burning, he lamentably cried out, Solon, Solon, Solon;
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948
and being ask'd the reason of it, declared, that in the height of his Prosperity, that wise Grecian had advised him to prepare for a Revolution from his Glory and Greatness into a miserable State,
and being asked the reason of it, declared, that in the height of his Prosperity, that wise Grecian had advised him to prepare for a Revolution from his Glory and Greatness into a miserable State,
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949
and his neglect of that Counsel was more tormenting than the loss of his Kingdom. How piercing will the remembrance be to lost Souls of their despising the Instructions, Warnings,
and his neglect of that Counsel was more tormenting than the loss of his Kingdom. How piercing will the remembrance be to lost Souls of their despising the Instructions, Warnings,
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950
and gracious Methods of the Divine Wisdom, to have prevented their ruin? that Mercy was so often and so rebelliously resisted? this will be the Hell of Hell.
and gracious Methods of the Divine Wisdom, to have prevented their ruin? that Mercy was so often and so rebelliously resisted? this will be the Hell of Hell.
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951
2. The certainty of their Destruction is next to be considered.
2. The certainty of their Destruction is next to be considered.
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952
'Tis unchangeably establish'd by the Divine Ordination, that the Pleasures of Sin shall end in the misery of obstinate Sinners.
It's unchangeably established by the Divine Ordination, that the Pleasures of since shall end in the misery of obstinate Sinners.
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953
This is declared in the Word of God, If ye live according to the Flesh, ye shall die: And as 'tis founded in destributive Justice,
This is declared in the Word of God, If you live according to the Flesh, you shall die: And as it's founded in destributive justice,
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954
so it shall be executed from his Truth.
so it shall be executed from his Truth.
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955
Our Saviour tells us, Heaven and Earth shall pass away, but one jot or tittle of the Law shall not be unfulfilled.
Our Saviour tells us, Heaven and Earth shall pass away, but one jot or tittle of the Law shall not be unfulfilled.
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956
All the threatnings of it, in their fearful extent, shall be accomplish'd upon impenitent Sinners, the proper Objects of Vengeance.
All the threatenings of it, in their fearful extent, shall be accomplished upon impenitent Sinners, the proper Objects of Vengeance.
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957
God cannot deny himself in ceasing to be Holy and True, and his Power seconds his Word, to inflict the full effects of it upon the Guilty and Impenitent;
God cannot deny himself in ceasing to be Holy and True, and his Power seconds his Word, to inflict the full effects of it upon the Guilty and Impenitent;
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for a time they are spared, that they might repent:
for a time they Are spared, that they might Repent:
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959
for Mercy is not only over all the Works of God, but paramount to all his Attributes, it suspends his Power from Acts of Vengeance, it delays and mitigates his Justice:
for Mercy is not only over all the Works of God, but paramount to all his Attributes, it suspends his Power from Acts of Vengeance, it delays and mitigates his justice:
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960
we may appeal from Justice to Mercy in the Court of Heaven:
we may appeal from justice to Mercy in the Court of Heaven:
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but when God's Mercy has been affronted and exasperated, by the continual abuse of his Benefits,
but when God's Mercy has been affronted and exasperated, by the continual abuse of his Benefits,
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962
when 'tis renounc'd and forfeited by Sinners, their destruction is irreversible: for 'tis Mercy alone atones his righteous Anger;
when it's renounced and forfeited by Sinners, their destruction is irreversible: for it's Mercy alone atones his righteous Anger;
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963
and this being so fearfully provok'd, there is no Advocate in his Bosom to plead for them.
and this being so fearfully provoked, there is no Advocate in his Bosom to plead for them.
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964
Did he not expel from Heaven the rebellious Angels, Spirits of a higher Order, and more excellent Endowments than Men,
Did he not expel from Heaven the rebellious Angels, Spirits of a higher Order, and more excellent Endowments than Men,
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965
and in their number perhaps exceeding the whole Progeny of Man? Now as the Apostle, considering that the Israelites, the chosen People of God,
and in their number perhaps exceeding the Whole Progeny of Man? Now as the Apostle, considering that the Israelites, the chosen People of God,
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966
and dear to him above all others, yet when they became unfruitful, were broken off from the true Olive Tree, and the wild Gentiles were grafted into it, leaves this Caution in eternal memory, Be not high-minded, but fear.
and dear to him above all Others, yet when they became unfruitful, were broken off from the true Olive Tree, and the wild Gentiles were grafted into it, leaves this Caution in Eternal memory, Be not High-minded, but Fear.
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967
For if he spared not the natural Branches, take heed lest he spare not thee. For if he spared not the natural Branches, take heed lest he spare not thee.
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968
We may strongly infer, If God spared not the Angels that sinned in their first act of disobedience,
We may strongly infer, If God spared not the Angels that sinned in their First act of disobedience,
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969
but cast them down to hell, and delivered them into Chains of Darkness, to be reserved unto Judgment. but cast them down to hell, and Delivered them into Chains of Darkness, to be reserved unto Judgement.
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970
Certainly he will not spare sinful Men that hate to be reformed, and continue in the voluptuous course of Sin to the last.
Certainly he will not spare sinful Men that hate to be reformed, and continue in the voluptuous course of since to the last.
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971
The secure and foolish Sinners, that now make a mock of Sin, and have so far lost their Innocence and Ingenuity, that shame and request for their foul Actions is counted a vicious Infirmity, a degenerous Humour, they shall understand in what degree Sin is hateful to the Holy God.
The secure and foolish Sinners, that now make a mock of since, and have so Far lost their Innocence and Ingenuity, that shame and request for their foul Actions is counted a vicious Infirmity, a degenerous Humour, they shall understand in what degree since is hateful to the Holy God.
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972
They who now sleep out all the denunciations of the Law, will find at last, they have to do with a terrible inexorable God:
They who now sleep out all the denunciations of the Law, will find At last, they have to do with a terrible inexorable God:
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973
Because I have called, and ye refused, I have stretched out my hand, and no Man regarded; Because I have called, and you refused, I have stretched out my hand, and no Man regarded;
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974
But ye have set at nought all my Counsel, and would have none of my Reproof:
But you have Set At nought all my Counsel, and would have none of my Reproof:
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975
I also will laugh at your Calamity, and mock when your Fear comes: When your Fear comes as Desolation, and your Destruction comes as a Whirlwind;
I also will laugh At your Calamity, and mock when your fear comes: When your fear comes as Desolation, and your Destruction comes as a Whirlwind;
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when Distress and Anguish come upon you. Then shall they call upon me, but I will not answer;
when Distress and Anguish come upon you. Then shall they call upon me, but I will not answer;
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977
they shall seek me early, but they shall not find me. For that they hated Knowledg, and did not chuse the Fear of the Lord. they shall seek me early, but they shall not find me. For that they hated Knowledge, and did not choose the fear of the Lord.
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978
This dreadful Threatning is pointed against foolish Sinners who abuse Prosperity:
This dreadful Threatening is pointed against foolish Sinners who abuse Prosperity:
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979
When those who shut their Eyes against Danger, shall be constrained to open them, and see the fearful Face of Death attended with Judgment,
When those who shut their Eyes against Danger, shall be constrained to open them, and see the fearful Face of Death attended with Judgement,
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980
and Judgment with an eternal Hell: when Diseases in the Body, and Anguish in the Soul, shall assail them at once,
and Judgement with an Eternal Hell: when Diseases in the Body, and Anguish in the Soul, shall assail them At once,
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981
like two Clouds that by collision break forth in Thunder, and they mournfully cry for Mercy, their Prayers will be rejected with scorn, and their Ruin be remediless.
like two Clouds that by collision break forth in Thunder, and they mournfully cry for Mercy, their Prayers will be rejected with scorn, and their Ruin be remediless.
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982
The carnal Conceit, that God will graciously receive Sinners when the World has left them;
The carnal Conceit, that God will graciously receive Sinners when the World has left them;
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983
that when by calamitous constraint they are at last brought to confess their wickedness, and are only sorrowful for the evil Consequences of it, the conceit that they shall find Mercy, is Atheism of as blasphemous a nature as the denial of a God:
that when by calamitous constraint they Are At last brought to confess their wickedness, and Are only sorrowful for the evil Consequences of it, the conceit that they shall find Mercy, is Atheism of as blasphemous a nature as the denial of a God:
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984
for to ascribe such a Mercy to God, as is inconsistent with his Wisdom, Holiness, Justice,
for to ascribe such a Mercy to God, as is inconsistent with his Wisdom, Holiness, justice,
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985
and Truth, is to deprive him of his purest Perfections, and in effect to ungod him.
and Truth, is to deprive him of his Purest Perfections, and in Effect to ungod him.
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986
In the rebellions of their lives, they exprest open enmity against God; and their Devotion at their death, is secret Flattery in his account.
In the rebellions of their lives, they expressed open enmity against God; and their Devotion At their death, is secret Flattery in his account.
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987
For thus tis said by the Psalmist of such Sinners; When he slew them, then they sought him:
For thus this said by the Psalmist of such Sinners; When he slew them, then they sought him:
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988
and they returned and enquired early after God. Nevertheless, they did flatter him with their mouth, and lied to him with their tongues.
and they returned and inquired early After God. Nevertheless, they did flatter him with their Mouth, and lied to him with their tongues.
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989
For their heart was not right with him, and they were not stedfast in his Covenant. For their heart was not right with him, and they were not steadfast in his Covenant.
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990
'Tis true, God is rich in Mercy, and most willing to pardon returning Sinners, when their contrition is sincere;
It's true, God is rich in Mercy, and most willing to pardon returning Sinners, when their contrition is sincere;
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991
when they are truly sorrowful, that Sin has made them unholy as well as unhappy, that they have abus'd the Mercies of God, our gracious Creator and Preserver, compassionate Redeemer,
when they Are truly sorrowful, that since has made them unholy as well as unhappy, that they have abused the mercies of God, our gracious Creator and Preserver, compassionate Redeemer,
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992
and blessed Comforter, as well as provok'd his Anger:
and blessed Comforter, as well as provoked his Anger:
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993
and when the resolutions of amendment are so deeply rooted, as would prove effectual if they should be tried by the lengthning of their Time in this World.
and when the resolutions of amendment Are so deeply rooted, as would prove effectual if they should be tried by the lengthening of their Time in this World.
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994
But those who defer their repenting whilst God defers punishing, and like the unjust Steward, never think of making provision for their Souls, till they are cited to give an account of their unrighteous and ungrateful abuse of his Blessings:
But those who defer their repenting while God defers punishing, and like the unjust Steward, never think of making provision for their Souls, till they Are cited to give an account of their unrighteous and ungrateful abuse of his Blessings:
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995
those who renounce their Sins when unable to commit them, and resolve to live well when they can live no longer, have great reason to suspect their own hearts,
those who renounce their Sins when unable to commit them, and resolve to live well when they can live no longer, have great reason to suspect their own hearts,
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996
and to be fearful of their future state.
and to be fearful of their future state.
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997
If a Minister be call'd to assist such in their dying hours, there is infinite reason he should be cautious of assuring them of Pardon and Salvation,
If a Minister be called to assist such in their dying hours, there is infinite reason he should be cautious of assuring them of Pardon and Salvation,
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lest natural Sorrow be mistaken for godly Sorrow, and the Repentance declar'd by them, would be retracted upon new temptations:
lest natural Sorrow be mistaken for godly Sorrow, and the Repentance declared by them, would be retracted upon new temptations:
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999
'tis safe to imitate a discreet Physician, that is unwilling to declare what he fears will be the issue of the Disease,
it's safe to imitate a discreet physician, that is unwilling to declare what he fears will be the issue of the Disease,
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but modestly infinuates the Danger to those that are about the sick Person:
but modestly insinuates the Danger to those that Are about the sick Person:
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The good God can do all things, he can revive the almost spent and expiring, O pray for him.
The good God can do all things, he can revive the almost spent and expiring, Oh pray for him.
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1002
'Tis advice given by a skilful Herbalist, that particular care is necessary in planting the Seed of the Cardus, for if they are not set upright, they degenerate and produce a wild Herb. The Gospel is compar'd to Seed,
It's Advice given by a skilful Herbalist, that particular care is necessary in planting the Seed of the Cardus, for if they Are not Set upright, they degenerate and produce a wild Herb. The Gospel is compared to Seed,
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and if the conditional promises of Pardon and Salvation are not received in the Heart aright,
and if the conditional promises of Pardon and Salvation Are not received in the Heart aright,
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if the comfort of them be not applied according to the Qualifications that are requisite to give us an interest in them, they produce a vain Presumption, a false Hope, a delusive Peace, instead of an unfeigned Faith, a purifying Hope, a solid Peace.
if the Comfort of them be not applied according to the Qualifications that Are requisite to give us an Interest in them, they produce a vain Presumption, a false Hope, a delusive Peace, instead of an unfeigned Faith, a purifying Hope, a solid Peace.
cs dt n1 pp-f pno32 vbi xx vvn vvg p-acp dt n2 cst vbr j pc-acp vvi pno12 dt n1 p-acp pno32, pns32 vvb dt j n1, dt j n1, dt j n1, av pp-f dt j n1, dt n-vvg n1, dt j n1.
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1005
God declares it with the most sacred solemnity, As I live, saith the Lord God, I have no pleasure in the death of the Wicked;
God declares it with the most sacred solemnity, As I live, Says the Lord God, I have no pleasure in the death of the Wicked;
np1 vvz pn31 p-acp dt av-ds j n1, c-acp pns11 vvb, vvz dt n1 np1, pns11 vhb dx n1 p-acp dt n1 pp-f dt j;
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1006
if the carnal Heart (like the Devil who abus'd Scripture, by leaving out part of it) shall not consider what follows, but that the Wicked turn from his way and live, but shall harden and fortifie it self in Sin, with hopes of impunity, God will rejoice in their just destruction.
if the carnal Heart (like the devil who abused Scripture, by leaving out part of it) shall not Consider what follows, but that the Wicked turn from his Way and live, but shall harden and fortify it self in since, with hope's of impunity, God will rejoice in their just destruction.
cs dt j n1 (av-j dt n1 r-crq vvn n1, p-acp vvg av n1 pp-f pn31) vmb xx vvi r-crq vvz, p-acp cst dt j n1 p-acp po31 n1 cc vvi, p-acp vmb vvi cc vvi pn31 n1 p-acp n1, p-acp n2 pp-f n1, np1 vmb vvi p-acp po32 j n1.
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1007
He tells us that a converted Sinner shall be forgiven ▪ but that conversion must be uniform and lasting;
He tells us that a converted Sinner shall be forgiven ▪ but that conversion must be uniform and lasting;
pns31 vvz pno12 d dt vvn n1 vmb vbi vvn ▪ cc-acp cst n1 vmb vbi j cc j-vvg;
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1008
If the Wicked turn from all his Sins that he hath committed, and keep all my Statutes, If the Wicked turn from all his Sins that he hath committed, and keep all my Statutes,
cs dt j vvb p-acp d po31 n2 cst pns31 vhz vvn, cc vvi d po11 n2,
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1009
and do that which is lawful and right, he shall surely live and not die. He has promised to be found of those that seek him; and do that which is lawful and right, he shall surely live and not die. He has promised to be found of those that seek him;
cc vdb d r-crq vbz j cc j-jn, pns31 vmb av-j vvi cc xx vvi. pns31 vhz vvn p-acp vbb vvn pp-f d cst vvb pno31;
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1010
but we are commanded to seek the Lord whilst he may be found:
but we Are commanded to seek the Lord while he may be found:
p-acp pns12 vbr vvn pc-acp vvi dt n1 cs pns31 vmb vbi vvn:
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1011
implying ▪ it is not in our power when we please to find him with his pardoning Mercy and assisting Grace.
implying ▪ it is not in our power when we please to find him with his pardoning Mercy and assisting Grace.
vvg ▪ pn31 vbz xx p-acp po12 n1 c-crq pns12 vvb pc-acp vvi pno31 p-acp po31 vvg n1 cc vvg n1.
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1012
To apply the Word of God against the Mind of God, is injurious to his Honour, and pernicious to deluded Souls.
To apply the Word of God against the Mind of God, is injurious to his Honour, and pernicious to deluded Souls.
p-acp vvi dt n1 pp-f np1 p-acp dt n1 pp-f np1, vbz j p-acp po31 n1, cc j p-acp j-vvn n2.
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1013
3. The heaviness of the Destruction will be according to the aggravation of their Sin, who abuse Prosperity.
3. The heaviness of the Destruction will be according to the aggravation of their since, who abuse Prosperity.
crd dt n1 pp-f dt n1 vmb vbi vvg p-acp dt n1 pp-f po32 n1, r-crq vvb n1.
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1014
1. 'Tis a Sin most contrary to the acknowledged Duty of Man, and unbecoming the reasonable Nature.
1. It's a since most contrary to the acknowledged Duty of Man, and unbecoming the reasonable Nature.
crd pn31|vbz dt n1 ds j-jn p-acp dt vvn n1 pp-f n1, cc j dt j n1.
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1015
'Tis an universal concession that springs from the purest Light of Reason, that we should return good for good: the Heathens agreed in it.
It's an universal concession that springs from the Purest Light of Reason, that we should return good for good: the heathens agreed in it.
pn31|vbz dt j n1 cst vvz p-acp dt js n1 pp-f n1, cst pns12 vmd vvi j p-acp j: dt n2-jn vvn p-acp pn31.
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1016
To be defective in observance, and thankful respects to a Benefactor is unnatural, but to requite Evil for Good, is so direct a violation of the ingenuous Principles of Humanity, that one is prodigiously wicked in doing it:
To be defective in observance, and thankful respects to a Benefactor is unnatural, but to requite Evil for Good, is so Direct a violation of the ingenuous Principles of Humanity, that one is prodigiously wicked in doing it:
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1017
he ceases to be a Man, and becomes a Devil. Now this black Guilt cleaves to those who abuse Prosperity.
he ceases to be a Man, and becomes a devil. Now this black Gilded cleaves to those who abuse Prosperity.
pns31 vvz pc-acp vbi dt n1, cc vvz dt n1. av d j-jn j-vvn vvz p-acp d r-crq vvb n1.
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1018
The Blessings of God are strong and sweet obligations to love him, yet their perverse Hearts are thereby alienated from him:
The Blessings of God Are strong and sweet obligations to love him, yet their perverse Hearts Are thereby alienated from him:
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1019
his Mercies engage and enable them to serve and glorify him, but are used to gratify their Lusts,
his mercies engage and enable them to serve and Glorify him, but Are used to gratify their Lustiest,
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1020
and to make them more capable and presumptuous to offend him. Prosperity makes them luxurious and secure;
and to make them more capable and presumptuous to offend him. Prosperity makes them luxurious and secure;
cc pc-acp vvi pno32 av-dc j cc j pc-acp vvi pno31. n1 vvz pno32 j cc j;
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1021
Riches makes them sin at a higher rate;
Riches makes them since At a higher rate;
n2 vvz pno32 n1 p-acp dt jc n1;
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1022
the patient Providence of God, that waits for their Repentance, (such is their desperate corruption) fortifies them in their rebellion against him.
the patient Providence of God, that waits for their Repentance, (such is their desperate corruption) fortifies them in their rebellion against him.
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1023
This was the reason of that stinging Reproach of Moses to Israel, Do ye thus requite the Lord, O foolish People and unwise?
This was the reason of that stinging Reproach of Moses to Israel, Do you thus requite the Lord, Oh foolish People and unwise?
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1024
2. The abuse of Prosperity is most injurious and provoking to God. To sin against his Law, is an high affront to his Majesty;
2. The abuse of Prosperity is most injurious and provoking to God. To since against his Law, is an high affront to his Majesty;
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1025
but to sin against his Love and Benefits is more contumelious to him.
but to sin against his Love and Benefits is more contumelious to him.
cc-acp pc-acp vvi p-acp po31 n1 cc n2 vbz av-dc j p-acp pno31.
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1026
The Apostle calls it, a despising of God's goodness: what is more contumelious, than to employ his Benefits for the pleasing our dishonourable vile Affections? as the Gift of a Friend is slited that is put to a base use;
The Apostle calls it, a despising of God's Goodness: what is more contumelious, than to employ his Benefits for the pleasing our dishonourable vile Affections? as the Gift of a Friend is slited that is put to a base use;
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1027
or as one that will not be reconciled by the Presents of a Friend, despises his Gifts:
or as one that will not be reconciled by the Presents of a Friend, despises his Gifts:
cc c-acp pi cst vmb xx vbi vvn p-acp dt n2 pp-f dt n1, vvz po31 n2:
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1028
thus when the Favours of God do not melt the Heart into kindly resentments, and endear him to us, they are despised.
thus when the Favours of God do not melt the Heart into kindly resentments, and endear him to us, they Are despised.
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1029
If a Favorite, that were raised by a Prince to the highest Honour and Trust, should betray his Magazines, both Arms and Treasures to his Enemy, could there be a fouler wickedness? and of this heinous nature is their Wickedness, who abuse the Mercies of God in the Service of Sin,
If a Favourite, that were raised by a Prince to the highest Honour and Trust, should betray his Magazines, both Arms and Treasures to his Enemy, could there be a Fowler wickedness? and of this heinous nature is their Wickedness, who abuse the mercies of God in the Service of since,
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1030
and implicitly betray them into the Devil's hands, who maliously wars against God.
and implicitly betray them into the Devil's hands, who maliously wars against God.
cc av-j vvi pno32 p-acp dt ng1 n2, r-crq av-j n2 p-acp np1.
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1031
What a contumelious indignity heightned with the basest ingratitude was Jeroboam guilty of, who chang'd the Glory of the uncorruptible God, into an Image like a corruptible Beast.
What a contumelious indignity heightened with the Basest ingratitude was Jeroboam guilty of, who changed the Glory of the uncorruptible God, into an Image like a corruptible Beast.
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1032
God advanc'd him to the Throne, and he deprest the Deity to the rank of stupid Calves. God advanced him to the Throne, and he depressed the Deity to the rank of stupid Calves.
np1 vvd pno31 p-acp dt n1, cc pns31 vvn dt n1 p-acp dt n1 pp-f j n2.
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1033
What a hateful abuse of his Bounty was it, that the Israelites turned the Jewels of Gold wherewith he inricht them by the Egyptians, into a detestable Idol:
What a hateful abuse of his Bounty was it, that the Israelites turned the Jewels of Gold wherewith he enriched them by the egyptians, into a detestable Idol:
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(3) text (DIV1)
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1034
of such Wickededness are Men deeply guilty, when the precious Blessings that God bestows upon them, are made the Idols of their heads and hearts,
of such Wickededness Are Men deeply guilty, when the precious Blessings that God bestows upon them, Are made the Idols of their Heads and hearts,
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1035
and rob him of the Honour and Love that is incommunicably due to him.
and rob him of the Honour and Love that is incommunicably due to him.
cc vvi pno31 pp-f dt n1 cc n1 cst vbz av-j j-jn p-acp pno31.
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1036
What can more provoke the jealous God? Mercy is his dearest Glory, in which he peculiarly delights;
What can more provoke the jealous God? Mercy is his dearest Glory, in which he peculiarly delights;
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1037
'tis the Attribute of which he is most tender, and the abuse of it is to stab him to the Heart.
it's the Attribute of which he is most tender, and the abuse of it is to stab him to the Heart.
pn31|vbz dt n1 pp-f r-crq pns31 vbz av-ds j, cc dt n1 pp-f pn31 vbz pc-acp vvi pno31 p-acp dt n1.
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1038
From hence we may justly infer, the punishment of such Sinners will be most heavy, in exact proportion to their most odious ingratitude.
From hence we may justly infer, the punishment of such Sinners will be most heavy, in exact proportion to their most odious ingratitude.
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1039
Damnation is the recompence of every impenitent Sinner, and is the most fearful effect of God's Wrath. Temporal Judgments are but the smoke of his Anger, the flaming Coles are in Hell.
Damnation is the recompense of every impenitent Sinner, and is the most fearful Effect of God's Wrath. Temporal Judgments Are but the smoke of his Anger, the flaming Coals Are in Hell.
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1040
But there are degrees of torment in Hell, according to the number and quality of Mens Sins.
But there Are Degrees of torment in Hell, according to the number and quality of Men's Sins.
p-acp a-acp vbr n2 pp-f n1 p-acp n1, vvg p-acp dt n1 cc n1 pp-f ng2 n2.
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1041
Those who despise the goodness of God, treasure up Wrath against the day of Wrath. As they continually abuse his Bounty and Patience ▪ they increase his Vengeance, which will be as terrible as his Patience was admirable.Those who despise the Goodness of God, treasure up Wrath against the day of Wrath. As they continually abuse his Bounty and Patience ▪ they increase his Vengeance, which will be as terrible as his Patience was admirable.
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1042
The Judgment of Babylon was a strict proportion to her Luxury:
The Judgement of Babylon was a strict proportion to her Luxury:
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1043
How much she hath glorified her self, and lived deliciously, so much troment and sorrow give her. How much she hath glorified her self, and lived deliciously, so much troment and sorrow give her.
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1044
Justice will exact all the Arrears of abused Mercies.
justice will exact all the Arrears of abused mercies.
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1045
The lovers of this World shall pass from their good Things, to the Flames that live by the Breath of God's revenging Wrath. Doleful exchange!
The lovers of this World shall pass from their good Things, to the Flames that live by the Breath of God's revenging Wrath. Doleful exchange!
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1046
an hours feeling of that Fire is more tormenting, than an Ages enjoyment of this World in all its abundance is pleasing.
an hours feeling of that Fire is more tormenting, than an Ages enjoyment of this World in all its abundance is pleasing.
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1047
But tho the Word of God has discovered the swift and thick-coming Sorrows that shall seize upon the Wicked,
But though the Word of God has discovered the swift and thick-coming Sorrows that shall seize upon the Wicked,
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1048
yet so foolish and obstinate are Sinners in Prosperity, they will not be perswaded to fly from the Wrath to come!
yet so foolish and obstinate Are Sinners in Prosperity, they will not be persuaded to fly from the Wrath to come!
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1049
The Light of Reason, and Illumination of Faith, is too weak to make them sensible of their Danger:
The Light of Reason, and Illumination of Faith, is too weak to make them sensible of their Danger:
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1050
they will not be convinc'd, till shut up in the darkness of Hell.
they will not be convinced, till shut up in the darkness of Hell.
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1051
It now follows, that by Application we should make this great Doctrine more useful to our selves.
It now follows, that by Application we should make this great Doctrine more useful to our selves.
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1052
In the general, 'tis of excellent use to rectify our Judgments about the Things and Men of the World.
In the general, it's of excellent use to rectify our Judgments about the Things and Men of the World.
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1053
The most are miserably deluded, and live in a blindness so gross and misleading, that they are secure when near steep ruin.
The most Are miserably deluded, and live in a blindness so gross and misleading, that they Are secure when near steep ruin.
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1054
Asclepius being blind, mournfully complain'd, that he was fain to be led by a Child:Asclepius being blind, mournfully complained, that he was fain to be led by a Child:
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1055
but carnal Men are voluntarily guided by Sence and Fancy the false Lights that rule in Children,
but carnal Men Are voluntarily guided by Sense and Fancy the false Lights that Rule in Children,
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1056
and blindly follow, without considering who is their Leader, and whether they are led. Or like one in a slumber, is strongly affected with slight things:
and blindly follow, without considering who is their Leader, and whither they Are led. Or like one in a slumber, is strongly affected with slight things:
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1057
a Scene of Fancy in a Dream transports him as a glorious Reality:
a Scene of Fancy in a Dream transports him as a glorious Reality:
dt n1 pp-f n1 p-acp dt n1 vvz pno31 p-acp dt j n1:
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1058
a prick of a Pin makes him start as fearfully as if a Viper bit him:
a prick of a Pin makes him start as fearfully as if a Viper bit him:
dt n1 pp-f dt n1 vvz pno31 vvi a-acp av-j c-acp cs dt n1 vvd pno31:
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1059
thus carnal Men are as deeply affected with temporal good and evil things, as if they were Eternal, wherein their Blessedness or Misery consists.
thus carnal Men Are as deeply affected with temporal good and evil things, as if they were Eternal, wherein their Blessedness or Misery consists.
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1060
And there is nothing of greater use and defence to the Soul, than to make a true judgment of things that greatly and nearly concern us.
And there is nothing of greater use and defence to the Soul, than to make a true judgement of things that greatly and nearly concern us.
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1061
From thence proceeds a wise Choice, a wellordered Conversation, and upon it our blessed End depends.
From thence proceeds a wise Choice, a wellordered Conversation, and upon it our blessed End depends.
p-acp av vvz dt j n1, dt j-vvn n1, cc p-acp pn31 po12 j vvb vvz.
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1062
For as the Rudder is to a Ship, the Will is to Man; if it be duly turn'd, it conducts him safely to Felicity.
For as the Rudder is to a Ship, the Will is to Man; if it be duly turned, it conducts him safely to Felicity.
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1063
The particular just Inferences from the Doctrine are, 1. Temporal Prosperity is not a certain sign of God's special Favour.The particular just Inferences from the Doctrine Are, 1. Temporal Prosperity is not a certain Signen of God's special Favour.
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1064
There are some Benefits disperst by a general Providence to all, like the common Benefits of a Prince to all within his Dominions:
There Are Some Benefits dispersed by a general Providence to all, like the Common Benefits of a Prince to all within his Dominions:
pc-acp vbr d n2 vvn p-acp dt j n1 p-acp d, av-j dt j n2 pp-f dt n1 p-acp d p-acp po31 n2:
(3) text (DIV1)
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some are like special Gifts to his Favorites:
Some Are like special Gifts to his Favorites:
d vbr av-j j n2 p-acp po31 n2:
(3) text (DIV1)
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Of the first kind are Riches and Honours, and whatever is the support or comfort of the present Life:
Of the First kind Are Riches and Honours, and whatever is the support or Comfort of the present Life:
pp-f dt ord n1 vbr n2 cc ng1, cc r-crq vbz dt n1 cc n1 pp-f dt j n1:
(3) text (DIV1)
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of the second are spiritual and heavenly Blessings, the Graces and Comforts of the holy Spirit of God, the infallible Seal of his Love to us.
of the second Are spiritual and heavenly Blessings, the Graces and Comforts of the holy Spirit of God, the infallible Seal of his Love to us.
pp-f dt ord vbr j cc j n2, dt n2 cc n2 pp-f dt j n1 pp-f np1, dt j n1 pp-f po31 n1 p-acp pno12.
(3) text (DIV1)
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The Psalmist prays, Remember me, O Lord, with the favour thou bearest unto thy People: O visit me with thy Salvation:
The Psalmist prays, remember me, Oh Lord, with the favour thou bearest unto thy People: Oh visit me with thy Salvation:
dt n1 vvz, vvb pno11, uh n1, p-acp dt n1 pns21 vv2 p-acp po21 n1: uh vvb pno11 p-acp po21 n1:
(3) text (DIV1)
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there is a Favour common to all Men as his Creatures, and the Fruits of it are promiscuous to the Evil and the Good:
there is a Favour Common to all Men as his Creatures, and the Fruits of it Are promiscuous to the Evil and the Good:
a-acp vbz dt n1 j p-acp d n2 c-acp po31 n2, cc dt n2 pp-f pn31 vbr j p-acp dt j-jn cc dt j:
(3) text (DIV1)
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but the Favour from whence proceeds Grace and Glory, is the priviledg of his Chosen. The temporal Prosperity of the Wicked, is consistent with God 's Hatred.
but the Favour from whence proceeds Grace and Glory, is the privilege of his Chosen. The temporal Prosperity of the Wicked, is consistent with God is Hatred.
cc-acp dt n1 p-acp q-crq vvz n1 cc n1, vbz dt n1 pp-f po31 j-vvn. dt j n1 pp-f dt j, vbz j p-acp np1 vbz n1.
(3) text (DIV1)
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When Men turn his Blessings into the fuel of their Lusts, and his Patience into an advantage of sinning more securely,
When Men turn his Blessings into the fuel of their Lustiest, and his Patience into an advantage of sinning more securely,
c-crq n2 vvb po31 n2 p-acp dt n1 pp-f po32 n2, cc po31 n1 p-acp dt n1 pp-f vvg av-dc av-j,
(3) text (DIV1)
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how flourishing soever they are in the World, he looks on them with an avenging Eye.
how flourishing soever they Are in the World, he looks on them with an avenging Eye.
c-crq vvg av pns32 vbr p-acp dt n1, pns31 vvz p-acp pno32 p-acp dt j-vvg n1.
(3) text (DIV1)
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He hates all the workers of Iniquity. His seeming connivance is no Argument that he is not highly provok'd by their Sins,He hates all the workers of Iniquity. His seeming connivance is no Argument that he is not highly provoked by their Sins,
pns31 vvz d dt n2 pp-f n1. po31 vvg n1 vbz dx n1 cst pns31 vbz xx av-j vvn p-acp po32 n2,
(3) text (DIV1)
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or that they may obtain an easy Pardon.
or that they may obtain an easy Pardon.
cc cst pns32 vmb vvi dt j n1.
(3) text (DIV1)
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Yet this is the inward principle of the gross and outward Sins in the lives of Men, tho unobserved by them.
Yet this is the inward principle of the gross and outward Sins in the lives of Men, though unobserved by them.
av d vbz dt j n1 pp-f dt j cc j n2 p-acp dt n2 pp-f n2, cs j p-acp pno32.
(3) text (DIV1)
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As the vital Heat is not felt in the Heart, that is the Cause of all the Heat that is felt in the outward parts of the Body.
As the vital Heat is not felt in the Heart, that is the Cause of all the Heat that is felt in the outward parts of the Body.
p-acp dt j n1 vbz xx vvn p-acp dt n1, cst vbz dt n1 pp-f d dt n1 cst vbz vvn p-acp dt j n2 pp-f dt n1.
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These things hast thou done, (saith God to the rebellious Sinner) and I kept silence, that is, suspended the terrible Effects of Justice, thou thoughts I was altogether such a one as thy self. Astonishing blindness! These things hast thou done, (Says God to the rebellious Sinner) and I kept silence, that is, suspended the terrible Effects of justice, thou thoughts I was altogether such a one as thy self. Astonishing blindness!
d n2 vh2 pns21 vdn, (vvz np1 p-acp dt j n1) cc pns11 vvd n1, cst vbz, vvn dt j n2 pp-f n1, pns21 n2 pns11 vbds av d dt pi p-acp po21 n1. vvg n1!
(3) text (DIV1)
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not to discern the apparent antipathy of such Connexions. As if God 's forbearance of the Guilty were forgiveness:
not to discern the apparent antipathy of such Connexions. As if God is forbearance of the Guilty were forgiveness:
xx pc-acp vvi dt j n1 pp-f d n2. p-acp cs np1 vbz n1 pp-f dt j vbdr n1:
(3) text (DIV1)
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and rebellion against his Commands, and the love of Sin which is enmity to him, were consistent with the fruition of his Favour.
and rebellion against his Commands, and the love of since which is enmity to him, were consistent with the fruition of his Favour.
cc n1 p-acp po31 vvz, cc dt n1 pp-f n1 r-crq vbz n1 p-acp pno31, vbdr j p-acp dt n1 pp-f po31 n1.
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1080
But we have the most clear and convincing assurance, God cannot be pleased with Men, without their being made like him in Righteousness and true Holiness.
But we have the most clear and convincing assurance, God cannot be pleased with Men, without their being made like him in Righteousness and true Holiness.
cc-acp pns12 vhb dt av-ds j cc j-vvg n1, np1 vmbx vbi vvn p-acp n2, p-acp po32 n1 vvd av-j pno31 p-acp n1 cc j n1.
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He sees and hates Sin, and abhors the Sinners tho for a time they are spared.
He sees and hates since, and abhors the Sinners though for a time they Are spared.
pns31 vvz cc vvz n1, cc vvz dt n2 av p-acp dt n1 pns32 vbr vvn.
(3) text (DIV1)
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Justice and Patience are his Attributes: He is slow to anger, and great in Power, and will not acquit the Guilty.
justice and Patience Are his Attributes: He is slow to anger, and great in Power, and will not acquit the Guilty.
n1 cc n1 vbr po31 n2: pns31 vbz j p-acp n1, cc j p-acp n1, cc vmb xx vvi dt j.
(3) text (DIV1)
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He endures with much long-suffering the Vessels of Wrath, till they are fitted for destruction ▪ The presumptuous Sinner that is encouraged and harden'd, He endures with much long-suffering the Vessels of Wrath, till they Are fitted for destruction ▪ The presumptuous Sinner that is encouraged and hardened,
pns31 vvz p-acp d j dt n2 pp-f n1, c-acp pns32 vbr vvn p-acp n1 ▪ dt j n1 cst vbz vvn cc vvn,
(3) text (DIV1)
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as if Sin were not so hateful to God, because he enjoys the World in abundance,
as if since were not so hateful to God, Because he enjoys the World in abundance,
c-acp cs n1 vbdr xx av j p-acp np1, c-acp pns31 vvz dt n1 p-acp n1,
(3) text (DIV1)
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and expects an easy remission at last, fearfully deceives his Soul: He sows the Wind, and shall reap the Whirlwind.
and expects an easy remission At last, fearfully deceives his Soul: He Sovus the Wind, and shall reap the Whirlwind.
cc vvz dt j n1 p-acp ord, av-j vvz po31 n1: pns31 n2 dt n1, cc vmb vvi dt n1.
(3) text (DIV1)
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3. The Prosperity of the Wicked is so far from being a sign of God's love, that it often proceeds from his deepest Displeasure.
3. The Prosperity of the Wicked is so Far from being a Signen of God's love, that it often proceeds from his Deepest Displeasure.
crd dt n1 pp-f dt j vbz av av-j p-acp vbg dt n1 pp-f npg1 n1, cst pn31 av vvz p-acp po31 js-jn n1.
(3) text (DIV1)
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'Tis a Curse candied over with a little vanishing sweetness, but deadly in the Operation.
It's a Curse candied over with a little vanishing sweetness, but deadly in the Operation.
pn31|vbz dt n1 vvn a-acp p-acp dt j vvg n1, cc-acp j p-acp dt n1.
(3) text (DIV1)
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It makes them careless of God and their Souls, of Heaven and Eternity, and they become incorrigible in their perverse Wills and wicked Ways,
It makes them careless of God and their Souls, of Heaven and Eternity, and they become incorrigible in their perverse Wills and wicked Ways,
pn31 vvz pno32 j pp-f np1 cc po32 n2, pp-f n1 cc n1, cc pns32 vvb j p-acp po32 j n2 cc j n2,
(3) text (DIV1)
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and irrecoverable in their lost State. Prosperity induces Security, that presages and accelerates their ruin.
and irrecoverable in their lost State. Prosperity induces Security, that presages and accelerates their ruin.
cc j p-acp po32 j-vvn n1. n1 vvz n1, cst vvz cc vvz po32 n1.
(3) text (DIV1)
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'Tis exprest as the most fearful and sorest Judgment by the Prophet, The Lord hath poured out upon you the spirit of deep sleep, an insensibleness of the worst Evils, their Sins,
It's expressed as the most fearful and Sorest Judgement by the Prophet, The Lord hath poured out upon you the Spirit of deep sleep, an insensibleness of the worst Evils, their Sins,
pn31|vbz vvn p-acp dt av-ds j cc js n1 p-acp dt n1, dt n1 vhz vvn av p-acp pn22 dt n1 pp-f j-jn n1, dt n1 pp-f dt js n2-jn, po32 n2,
(3) text (DIV1)
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and the infinite danger that attends them. This Judgment is usually inflicted from the righteous God by the prosperity of the Wicked,
and the infinite danger that attends them. This Judgement is usually inflicted from the righteous God by the Prosperity of the Wicked,
cc dt j n1 cst vvz pno32. d n1 vbz av-j vvn p-acp dt j np1 p-acp dt n1 pp-f dt j,
(3) text (DIV1)
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and extreamly provokes him, it being a Sin of the greatest Guilt, as well as a Punishment of former high provocations.
and extremely provokes him, it being a since of the greatest Gilded, as well as a Punishment of former high provocations.
cc av-jn vvz pno31, pn31 vbg dt n1 pp-f dt js j-vvn, c-acp av c-acp dt n1 pp-f j j n2.
(3) text (DIV1)
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'Tis a distinguishing Judgment inflicted upon his Enemies, from which his Children are exempted. Other Judgments that cause grief and trouble to Sinners, often incline his Compassions to them;
It's a distinguishing Judgement inflicted upon his Enemies, from which his Children Are exempted. Other Judgments that cause grief and trouble to Sinners, often incline his Compassions to them;
pn31|vbz dt j-vvg n1 vvn p-acp po31 n2, p-acp r-crq po31 n2 vbr vvn. av-jn n2 cst n1 n1 cc n1 p-acp n2, av vvb po31 n2 p-acp pno32;
(3) text (DIV1)
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but this Judgment inflames his Wrath. In short, the Prosperity of the Wicked here, is a fatal sign they are reserved for the severity of Justice,
but this Judgement inflames his Wrath. In short, the Prosperity of the Wicked Here, is a fatal Signen they Are reserved for the severity of justice,
cc-acp d n1 vvz po31 np1 p-acp j, dt n1 pp-f dt j av, vbz dt j n1 pns32 vbr vvn p-acp dt n1 pp-f n1,
(3) text (DIV1)
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for their abuse of the Riches of his Mercy:
for their abuse of the Riches of his Mercy:
p-acp po32 n1 pp-f dt n2 pp-f po31 n1:
(3) text (DIV1)
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and of all Judgments that is the most terrible, that insensibly destroys, and certainly brings damnation.
and of all Judgments that is the most terrible, that insensibly Destroys, and Certainly brings damnation.
cc pp-f d n2 cst vbz dt av-ds j, cst av-j vvz, cc av-j vvz n1.
(3) text (DIV1)
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4. From hence we are instructed to look upon Prosperous Sinners with pity, not with envy and indignation.
4. From hence we Are instructed to look upon Prosperous Sinners with pity, not with envy and Indignation.
crd p-acp av pns12 vbr vvn pc-acp vvi p-acp j n2 p-acp n1, xx p-acp n1 cc n1.
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They please themselves, and triumph in their conceit and happiness, as the Psalmist expresseth it, Whilst he lived, ▪ he blessed his Soul. But how contrary is the Opinion of vain Men to the Judgment of Christ;
They please themselves, and triumph in their conceit and happiness, as the Psalmist Expresses it, While he lived, ▪ he blessed his Soul. But how contrary is the Opinion of vain Men to the Judgement of christ;
pns32 vvb px32, cc vvi p-acp po32 n1 cc n1, c-acp dt n1 vvz pn31, cs pns31 vvd, ▪ pns31 vvn po31 n1 cc-acp q-crq n-jn vbz dt n1 pp-f j n2 p-acp dt n1 pp-f np1;
(3) text (DIV1)
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He pronounces (and upon his Sentence depends Eternity) Wo unto you that are rich, for ye have received your Consolation? Wo unto you that are full, for ye shall hunger:
He pronounces (and upon his Sentence depends Eternity) Woe unto you that Are rich, for you have received your Consolation? Woe unto you that Are full, for you shall hunger:
pns31 vvz (cc p-acp po31 n1 vvz n1) n1 p-acp pn22 cst vbr j, p-acp pn22 vhb vvn po22 n1? n1 p-acp pn22 cst vbr j, p-acp pn22 vmb n1:
(3) text (DIV1)
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1100
Wo unto you that laughnow, for ye shall mourn and weep. Woe unto you that laughnow, for you shall mourn and weep.
n1 p-acp pn22 cst vvb, c-acp pn22 vmb vvi cc vvi.
(3) text (DIV1)
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1101
And we are told by the inspired Prophet, Man that is in honour, and understands not, (that does not consider the Vanity and frail Tenure of his present flourishing State;
And we Are told by the inspired Prophet, Man that is in honour, and understands not, (that does not Consider the Vanity and frail Tenure of his present flourishing State;
cc pns12 vbr vvn p-acp dt j-vvn n1, n1 cst vbz p-acp n1, cc vvz xx, (cst vdz xx vvi dt n1 cc j n1 pp-f po31 j j-vvg n1;
(3) text (DIV1)
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1102
nor his Duty and Interest to imploy his Riches, Power, and Greatness, for securing his everlasting Felici•ty) is like the Beasts that perish, stupid and insensible of approaching Ruin;
nor his Duty and Interest to employ his Riches, Power, and Greatness, for securing his everlasting Felici•ty) is like the Beasts that perish, stupid and insensible of approaching Ruin;
ccx po31 n1 cc n1 pc-acp vvi po31 n2, n1, cc n1, p-acp vvg po31 j n1) vbz j dt n2 cst vvb, j cc j pp-f j-vvg n1;
(3) text (DIV1)
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1103
as the Beast that was to be sacrificed, did not perceive that the guilding its Horns,
as the Beast that was to be sacrificed, did not perceive that the guilding its Horns,
c-acp dt n1 cst vbds pc-acp vbi vvn, vdd xx vvi cst dt vvg po31 n2,
(3) text (DIV1)
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and adorning it with Garlands, was a sign it was destin'd to Death. They now live in ease and pleasures;
and adorning it with Garlands, was a Signen it was destined to Death. They now live in ease and pleasures;
cc vvg pn31 p-acp n2, vbds dt n1 pn31 vbds vvn p-acp n1. pns32 av vvb p-acp n1 cc n2;
(3) text (DIV1)
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but they must shortly remove from their rich Possessions, and splendid Palaces, to the dark Regions of Woe,
but they must shortly remove from their rich Possessions, and splendid Palaces, to the dark Regions of Woe,
cc-acp pns32 vmb av-j vvi p-acp po32 j n2, cc j n2, p-acp dt j n2 pp-f n1,
(3) text (DIV1)
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and Death will be an entrance into endless Sorrows.
and Death will be an Entrance into endless Sorrows.
cc n1 vmb vbi dt n1 p-acp j n2.
(3) text (DIV1)
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1107
The laughter of Fools is like the crackling of Thorns under the Pot, a short Blaze soon damp'd and extinguish'd. The laughter of Fools is like the crackling of Thorns under the Pot, a short Blaze soon damped and extinguished.
dt n1 pp-f n2 vbz av-j dt n-vvg pp-f n2 p-acp dt n1, dt j n1 av vvn cc vvn.
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1108
'Tis a dreadful Imprecation of the Holy Psalmist;
It's a dreadful Imprecation of the Holy Psalmist;
pn31|vbz dt j n1 pp-f dt j n1;
(3) text (DIV1)
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1109
Let their way be dark and slippery; and let the Angel of the Lord persecute them. Let their Way be dark and slippery; and let the Angel of the Lord persecute them.
vvb po32 n1 vbi j cc j; cc vvb dt n1 pp-f dt n1 vvi pno32.
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To fly in the dark, and in slippery places, and so to fall into the Mire and Pits, is a fit Emblem of their Condition, who are prosperous and wicked.
To fly in the dark, and in slippery places, and so to fallen into the Mire and Pits, is a fit Emblem of their Condition, who Are prosperous and wicked.
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They are hoodwink'd by Prosperity, in a voluntary darkness, and see not the Precipices that surround them:
They Are hoodwinked by Prosperity, in a voluntary darkness, and see not the Precipices that surround them:
pns32 vbr vvn p-acp n1, p-acp dt j-jn n1, cc vvb xx dt n2 cst vvi pno32:
(3) text (DIV1)
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And how slippery is their way by so numerous and insinuating Temptations? how easily,
And how slippery is their Way by so numerous and insinuating Temptations? how Easily,
cc c-crq j vbz po32 n1 p-acp av j cc j-vvg n2? q-crq av-j,
(3) text (DIV1)
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1113
how frequently and dangerously do they fall, and both defile and wound themselves? Briefly, they are truly miserable here,
how frequently and dangerously do they fallen, and both defile and wound themselves? Briefly, they Are truly miserable Here,
c-crq av-j cc av-j vdb pns32 vvi, cc av-d vvi cc vvi px32? av-j, pns32 vbr av-j j av,
(3) text (DIV1)
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even whilst they most pleasantly and contentedly enjoy the World, they are accumulating the Treasures of Wrath,
even while they most pleasantly and contentedly enjoy the World, they Are accumulating the Treasures of Wrath,
av cs pns32 av-ds av-j cc n1 vvi dt n1, pns32 vbr vvg dt n2 pp-f n1,
(3) text (DIV1)
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and preparing new Torments for their Souls:
and preparing new Torments for their Souls:
cc vvg j n2 p-acp po32 n2:
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they stand upon brittle Ice, and Hell is beneath ready to swallow them up in its deepest Gulph.
they stand upon brittle Ice, and Hell is beneath ready to swallow them up in its Deepest Gulf.
pns32 vvb p-acp j n1, cc n1 vbz a-acp j pc-acp vvi pno32 a-acp p-acp po31 js-jn n1.
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As 'tis said by the Apostle, concerning the Saints darkend by Sorrows here, that their glorious Life is hid in God, and shall illustriously appear with Christ at his second Coming:
As it's said by the Apostle, Concerning the Saints darkend by Sorrows Here, that their glorious Life is hid in God, and shall illustriously appear with christ At his second Coming:
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So the terrible Death of the Wicked, whilst they flourish here ▪ is hid from the Eyes of Sense ▪ but shall be revealed in the Day of Wrath. And to a wise Observer, to a serious Believer, the prosperous Sinner is the most unhappy and compassionable Object in the World;
So the terrible Death of the Wicked, while they flourish Here ▪ is hid from the Eyes of Sense ▪ but shall be revealed in the Day of Wrath. And to a wise Observer, to a serious Believer, the prosperous Sinner is the most unhappy and compassionable Object in the World;
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(3) text (DIV1)
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for he perishes by such a flattering kind of Death, that he is neither apprehensive, nor affected with his Danger.
for he Perishes by such a flattering kind of Death, that he is neither apprehensive, nor affected with his Danger.
c-acp pns31 vvz p-acp d dt j-vvg n1 pp-f n1, cst pns31 vbz dx j, ccx vvn p-acp po31 n1.
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And when an illuminate Christian sees the Marks of Damnation in Sinners, whom Prosperity deceives and hardens, he cannot but be tenderly moved,
And when an illuminate Christian sees the Marks of Damnation in Sinners, whom Prosperity deceives and hardens, he cannot but be tenderly moved,
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and is obliged most earnestly to pray to the merciful Father of Spirits, whose Grace is Omnipotent, that he would recover their lapsed Souls, bleeding to eternal Death.
and is obliged most earnestly to pray to the merciful Father of Spirits, whose Grace is Omnipotent, that he would recover their lapsed Souls, bleeding to Eternal Death.
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If there be any heavenly Charity in our brests, it will melt our hearts, and dissolve us in tears to prevent,
If there be any heavenly Charity in our breasts, it will melt our hearts, and dissolve us in tears to prevent,
cs pc-acp vbb d j n1 p-acp po12 n2, pn31 vmb vvi po12 n2, cc vvb pno12 p-acp n2 pc-acp vvi,
(3) text (DIV1)
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or at least to solemnize and lament their heavy Destiny. 5. From hence we are instructed to judg truly and wisely of Afflictions:
or At least to solemnize and lament their heavy Destiny. 5. From hence we Are instructed to judge truly and wisely of Afflictions:
cc p-acp ds pc-acp vvi cc vvi po32 j n1. crd p-acp av pns12 vbr vvn p-acp n1 av-j cc av-j pp-f n2:
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they are the necessary and merciful Dispensations of Heaven to recover Sinners corrupted by Prosperity, and to return them to God.
they Are the necessary and merciful Dispensations of Heaven to recover Sinners corrupted by Prosperity, and to return them to God.
pns32 vbr dt j cc j n2 pp-f n1 pc-acp vvi n2 vvn p-acp n1, cc pc-acp vvi pno32 p-acp np1.
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Sense, tho its principal end is to preserve the Body, is not always a fit judg of things beneficial to it:
Sense, though its principal end is to preserve the Body, is not always a fit judge of things beneficial to it:
n1, cs po31 j-jn n1 vbz pc-acp vvi dt n1, vbz xx av dt j n1 pp-f n2 j p-acp pn31:
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the Appetites and Aversions are sometimes pernicious: One in a Dropsy drinks to quench his Thirst, and increases his Distemper.
the Appetites and Aversions Are sometime pernicious: One in a Dropsy drinks to quench his Thirst, and increases his Distemper.
dt n2 cc n2 vbr av j: pi p-acp dt n1 vvz pc-acp vvi po31 n1, cc vvz po31 n1.
(3) text (DIV1)
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A bitter Potion is rejected by a sick Child, not considering that a Medicine, not Sweet-meats, can cure his Disease.
A bitter Potion is rejected by a sick Child, not considering that a Medicine, not Sweetmeats, can cure his Disease.
dt j n1 vbz vvn p-acp dt j n1, xx vvg cst dt n1, xx n2, vmb vvi po31 n1.
(3) text (DIV1)
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1128
The pleasure of the taste, is no certain indication of what is wholsome for Health:
The pleasure of the taste, is no certain indication of what is wholesome for Health:
dt n1 pp-f dt n1, vbz dx j n1 pp-f r-crq vbz j p-acp n1:
(3) text (DIV1)
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1129
much more uncapable is Sense to judg of what is useful for the Soul. Reason is entirely renounc'd,
much more uncapable is Sense to judge of what is useful for the Soul. Reason is entirely renounced,
av-d dc j vbz n1 p-acp n1 pp-f r-crq vbz j p-acp dt n1 n1 vbz av-j vvd,
(3) text (DIV1)
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1130
and fallacious Sense is in the Throne, when Prosperity with its gaudy Allurements is esteemed as our Happiness,
and fallacious Sense is in the Throne, when Prosperity with its gaudy Allurements is esteemed as our Happiness,
cc j n1 vbz p-acp dt n1, c-crq n1 p-acp po31 j n2 vbz vvn p-acp po12 n1,
(3) text (DIV1)
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and Adversity is abhorr'd as the worst Misery.
and Adversity is abhorred as the worst Misery.
cc n1 vbz vvn p-acp dt js n1.
(3) text (DIV1)
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1132
The Wise Man instructed by dear Experience, tells us, It is better to go to the House of Mourning ▪ than to go to the House of Feasting:
The Wise Man instructed by dear Experience, tells us, It is better to go to the House of Mourning ▪ than to go to the House of Feasting:
dt j n1 vvn p-acp j-jn n1, vvz pno12, pn31 vbz jc pc-acp vvi p-acp dt n1 pp-f vvg ▪ cs pc-acp vvi p-acp dt n1 pp-f vvg:
(3) text (DIV1)
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1133
for that is the end of all Men, and the living will lay it to heart. Sorrow is better than Laughter:
for that is the end of all Men, and the living will lay it to heart. Sorrow is better than Laughter:
c-acp d vbz dt n1 pp-f d n2, cc dt n-vvg vmb vvi pn31 p-acp n1. n1 vbz jc cs n1:
(3) text (DIV1)
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1134
for by the sadness of the Countenance, the Heart is made better.
for by the sadness of the Countenance, the Heart is made better.
c-acp p-acp dt n1 pp-f dt n1, dt n1 vbz vvn jc.
(3) text (DIV1)
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1135
The Heart of the Wise is in the House of Mourning, but the Heart of Fools is in the House of Mirth. The Heart of the Wise is in the House of Mourning, but the Heart of Fools is in the House of Mirth.
dt n1 pp-f dt j vbz p-acp dt n1 pp-f vvg, cc-acp dt n1 pp-f n2 vbz p-acp dt n1 pp-f n1.
(3) text (DIV1)
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1136
Prosperity irritates and fortifies the sensual vile Affections, the pleasing of which is fatal to the Soul. As 'tis observed by the natural Historian, that the sparkling Colour and delicious Relish of Wine, tempts Men to drinking without thirst;
Prosperity irritates and fortifies the sensual vile Affections, the pleasing of which is fatal to the Soul. As it's observed by the natural Historian, that the sparkling Colour and delicious Relish of Wine, tempts Men to drinking without thirst;
n1 vvz cc vvz dt j j n2, dt j-vvg pp-f r-crq vbz j p-acp dt n1 p-acp pn31|vbz vvn p-acp dt j n1, cst dt j-vvg n1 cc j vvb pp-f n1, vvz n2 p-acp vvg p-acp n1;
(3) text (DIV1)
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1137
and from Intemperance, innumerable Diseases flow.
and from Intemperance, innumerable Diseases flow.
cc p-acp n1, j n2 vvi.
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Prosperity diverts the Mind from considering the things that belong to our eternal Peace, and the Will from consenting to them.
Prosperity diverts the Mind from considering the things that belong to our Eternal Peace, and the Will from consenting to them.
n1 vvz dt n1 p-acp vvg dt n2 cst vvb p-acp po12 j n1, cc dt n1 p-acp vvg p-acp pno32.
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1139
The Thoughts are so scattered abroad, that few are left at home, duly to ponder the miserable Effects of Sin. Now in this the Rules of natural and spiritual Medicine agree, that one Extream is to be cured by another.
The Thoughts Are so scattered abroad, that few Are left At home, duly to ponder the miserable Effects of Sin. Now in this the Rules of natural and spiritual Medicine agree, that one Extreme is to be cured by Another.
dt n2 vbr av vvn av, cst d vbr vvn p-acp n1-an, av-jn pc-acp vvi dt j n2 pp-f np1 av p-acp d dt n2 pp-f j cc j n1 vvi, cst pi j-jn vbz pc-acp vbi vvn p-acp j-jn.
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1140
The Devil cruelly destroys the Souls of Men by the pleasures of Sin;
The devil cruelly Destroys the Souls of Men by the pleasures of since;
dt n1 av-j vvz dt n2 pp-f n2 p-acp dt n2 pp-f n1;
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1141
and God, the wise and compassionate Physician, recovers them by bitter Sorrows, the most congruous and powerful means for that blessed Effect.
and God, the wise and compassionate physician, recovers them by bitter Sorrows, the most congruous and powerful means for that blessed Effect.
cc np1, dt j cc j n1, vvz pno32 p-acp j n2, dt av-ds j cc j n2 p-acp d j-vvn vvb.
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1142
Affliction makes us retire within our Hearts, and shuts out the noisy throng of worldly distracting Objects;
Affliction makes us retire within our Hearts, and shuts out the noisy throng of worldly distracting Objects;
n1 vvz pno12 vvi p-acp po12 n2, cc vvz av dt j n1 pp-f j n-vvg n2;
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1143
and then Truth and Conscience, that were under unrighteous Restraints, will break the Fetters, and speak loudly and terribly to the Sinner.
and then Truth and Conscience, that were under unrighteous Restraints, will break the Fetters, and speak loudly and terribly to the Sinner.
cc av n1 cc n1, cst vbdr p-acp j n2, vmb vvi dt n2, cc vvi av-j cc av-j p-acp dt n1.
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1144
Affliction fixes the Mind upon those Objects, that duly considered, are able to terrify the most determin'd and resolved Sinner.
Affliction fixes the Mind upon those Objects, that duly considered, Are able to terrify the most determined and resolved Sinner.
n1 vvz dt n1 p-acp d n2, cst av-jn vvn, vbr j pc-acp vvi dt av-ds vvd cc vvd n1.
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1145
There is no Man so prodigiously bad, so perfectly a Brute, but has at times some twinges of Conscience, some workings in his Spirit, some desires of Salvation.
There is no Man so prodigiously bad, so perfectly a Brutus, but has At times Some twings of Conscience, Some workings in his Spirit, Some Desires of Salvation.
pc-acp vbz dx n1 av av-j j, av av-j dt n1, cc-acp vhz p-acp n2 d n2 pp-f n1, d n2 p-acp po31 n1, d n2 pp-f n1.
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1146
Even Balaam, who in the judgment of the Angel was more stupid than the Ass he rode on,
Even balaam, who in the judgement of the Angel was more stupid than the Ass he road on,
j np1, r-crq p-acp dt n1 pp-f dt n1 vbds av-dc j cs dt n1 pns31 vvd a-acp,
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1147
yet had some springings in his heart towards Heaven;
yet had Some springings in his heart towards Heaven;
av vhd d n2-vvg p-acp po31 n1 p-acp n1;
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1148
O that I might die the Death of the Righteous, and my last end may be like his: Oh that I might die the Death of the Righteous, and my last end may be like his:
uh cst pns11 vmd vvi dt n1 pp-f dt j, cc po11 ord n1 vmb vbi av-j po31:
(3) text (DIV1)
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1149
but these are fleeting and variable, and so weak in comparison of the Opposite desires of the Flesh,
but these Are fleeting and variable, and so weak in comparison of the Opposite Desires of the Flesh,
p-acp d vbr vvg cc j, cc av j p-acp n1 pp-f dt j-jn n2 pp-f dt n1,
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1150
while Prosperity continues, that they prove abortive. Now affliction deads the flaming edge of the Affection to Vanity.
while Prosperity continues, that they prove abortive. Now affliction deads the flaming edge of the Affection to Vanity.
cs n1 vvz, cst pns32 vvb j. av n1 n2-j dt j-vvg n1 pp-f dt n1 p-acp n1.
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1151
When the Sinner feels the truth of the divine Threatnings, then he is effectually convinc'd of the Evil of Sin,
When the Sinner feels the truth of the divine Threatenings, then he is effectually convinced of the Evil of since,
c-crq dt n1 vvz dt n1 pp-f dt j-jn n2-vvg, av pns31 vbz av-j vvd pp-f dt n-jn pp-f n1,
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1152
and understands, by the beginning of Sorrows here, what the Issues will be hereafter, and retracts his foolish choice.
and understands, by the beginning of Sorrows Here, what the Issues will be hereafter, and retracts his foolish choice.
cc vvz, p-acp dt n-vvg pp-f n2 av, q-crq dt n2 vmb vbi av, cc vvz po31 j n1.
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1153
In the time of Affliction, our Sins find us out;
In the time of Affliction, our Sins find us out;
p-acp dt n1 pp-f n1, po12 n2 vvb pno12 av;
(3) text (DIV1)
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1154
and 'tis most likely we shall then find our Sins out, and with repenting tears acknowledg them, and with hatred renounce them.
and it's most likely we shall then find our Sins out, and with repenting tears acknowledge them, and with hatred renounce them.
cc pn31|vbz av-ds j pns12 vmb av vvi po12 n2 av, cc p-acp vvg n2 vvi pno32, cc p-acp n1 vvb pno32.
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1155
Now the consideration of the designed Benefit by Afflictions, should reconcile them to our Wills,
Now the consideration of the designed Benefit by Afflictions, should reconcile them to our Wills,
av dt n1 pp-f dt vvn n1 p-acp n2, vmd vvi pno32 p-acp po12 n2,
(3) text (DIV1)
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1156
and perswade us, with patience and thankfulness, to accept of them as the Testimonies of God's peculiar favour.
and persuade us, with patience and thankfulness, to accept of them as the Testimonies of God's peculiar favour.
cc vvb pno12, p-acp n1 cc n1, pc-acp vvi pp-f pno32 p-acp dt n2 pp-f npg1 j n1.
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1157
Our Saviour declares, As many as I love, I rebuke and chasten; be zealous and repent.
Our Saviour declares, As many as I love, I rebuke and chasten; be zealous and Repent.
po12 n1 vvz, p-acp d c-acp pns11 vvb, pns11 n1 cc vvi; vbb j cc vvi.
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1158
God is often most angry, when he makes no sensible discovery that he is so: thus he threatens the rebellious Jews, I will make my Fury towards thee to rest,
God is often most angry, when he makes no sensible discovery that he is so: thus he threatens the rebellious jews, I will make my Fury towards thee to rest,
np1 vbz av av-ds j, c-crq pns31 vvz dx j n1 cst pns31 vbz av: av pns31 vvz dt j np2, pns11 vmb vvb po11 n1 p-acp pno21 pc-acp vvi,
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and my Jealousy shall depart from thee, and I will be quiet, and will be no more angry: and my Jealousy shall depart from thee, and I will be quiet, and will be no more angry:
cc po11 n1 vmb vvi p-acp pno21, cc pns11 vmb vbi j-jn, cc vmb vbi dx av-dc j:
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1160
implying a final divorce, a leaving them to their impure Idolatries, without more correction.
implying a final divorce, a leaving them to their impure Idolatries, without more correction.
vvg dt j n1, dt vvg pno32 p-acp po32 j n2, p-acp dc n1.
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1161
If there be such a hardness of heart as the Fire cannot melt, such a rust that the Fire cannot purify, God will not waste his Judgments on such desperate Sinners.
If there be such a hardness of heart as the Fire cannot melt, such a rust that the Fire cannot purify, God will not waste his Judgments on such desperate Sinners.
cs pc-acp vbb d dt n1 pp-f n1 p-acp dt n1 vmbx vvi, d dt n1 cst dt n1 vmbx vvi, np1 vmb xx vvi po31 n2 p-acp d j n2.
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1162
He withdraws his chastising hand, as hopeless of their amendment, and that desertion is a fatal signature of Reprobation.
He withdraws his chastising hand, as hopeless of their amendment, and that desertion is a fatal signature of Reprobation.
pns31 vvz po31 vvg n1, c-acp j pp-f po32 n1, cc d n1 vbz dt j n1 pp-f n1.
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1163
And on the contrary, many times God's Love is most tender and compassionate to us, when to Sense there is the least evidence of it.
And on the contrary, many times God's Love is most tender and compassionate to us, when to Sense there is the least evidence of it.
cc p-acp dt n-jn, d n2 npg1 n1 vbz av-ds j cc j p-acp pno12, c-crq p-acp n1 pc-acp vbz dt ds n1 pp-f pn31.
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1164
Even the Heathens, in the twilight, between the darkness of Idolatry, and the light of Nature, discovered that Afflictions were the privilege of those that are singularly beloved of God.
Even the heathens, in the twilight, between the darkness of Idolatry, and the Light of Nature, discovered that Afflictions were the privilege of those that Are singularly Beloved of God.
np1 dt n2-jn, p-acp dt n1, p-acp dt n1 pp-f n1, cc dt n1 pp-f n1, vvn d n2 vbdr dt n1 pp-f d cst vbr av-j vvn pp-f np1.
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1165
And Christians have a more sure word for their instruction, Whom the Lord loves he chastens, and scourgeth every Son whom he receives.
And Christians have a more sure word for their instruction, Whom the Lord loves he chastens, and scourges every Son whom he receives.
cc np1 vhb dt av-dc j n1 p-acp po32 n1, ro-crq dt n1 vvz pns31 vvz, cc vvz d n1 r-crq pns31 vvz.
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1166
There is not a stronger evidence of his fatherly wise Love, than the discipline of the Rod;
There is not a Stronger evidence of his fatherly wise Love, than the discipline of the Rod;
pc-acp vbz xx dt jc n1 pp-f po31 j j n1, cs dt n1 pp-f dt n1;
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1167
and the afflicted returning Sinner may, with an adoptive assurance come to the Throne of Grace.
and the afflicted returning Sinner may, with an adoptive assurance come to the Throne of Grace.
cc dt j-vvn vvg n1 vmb, p-acp dt j-jn n1 vvn p-acp dt n1 pp-f n1.
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1168
By afflictions the World is less enticing and hurtful to us, and Heaven is more amiable and desirable:
By afflictions the World is less enticing and hurtful to us, and Heaven is more amiable and desirable:
p-acp n2 dt n1 vbz av-dc j-vvg cc j p-acp pno12, cc n1 vbz av-dc j cc j:
(3) text (DIV1)
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1169
the things that are seen, are vilified and distasted; and invisible things are sought with our highest esteem and respect, and zealous endeavours.
the things that Are seen, Are vilified and distasted; and invisible things Are sought with our highest esteem and respect, and zealous endeavours.
dt n2 cst vbr vvn, vbr vvn cc vvn; cc j n2 vbr vvn p-acp po12 js vvi cc n1, cc j n2.
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1170
Those Lusts that spring, and grow, and flourish in Prosperity, are blasted and wither, and die in adversity.
Those Lustiest that spring, and grow, and flourish in Prosperity, Are blasted and wither, and die in adversity.
d n2 cst vvb, cc vvi, cc vvi p-acp n1, vbr vvn cc vvi, cc vvi p-acp n1.
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1171
Those who forget God when prosperous in the World, are taught by the voice of the Rod to adore his Majesty, obey his Laws, imitate his Holiness,
Those who forget God when prosperous in the World, Are taught by the voice of the Rod to adore his Majesty, obey his Laws, imitate his Holiness,
d r-crq vvb np1 c-crq j p-acp dt n1, vbr vvn p-acp dt n1 pp-f dt n1 pc-acp vvi po31 n1, vvb po31 n2, vvb po31 n1,
(3) text (DIV1)
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1172
and humbly to accept of his Mercy.
and humbly to accept of his Mercy.
cc av-j pc-acp vvi pp-f po31 n1.
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1173
By Afflictions the sensual Appetites are sudu'd, and brought into order a low state, is a protection from many strong and destructive Temptations.
By Afflictions the sensual Appetites Are subdued, and brought into order a low state, is a protection from many strong and destructive Temptations.
p-acp n2 dt j n2 vbr vvn, cc vvd p-acp n1 dt j n1, vbz dt n1 p-acp d j cc j n2.
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1174
Sickness that brings near the Grave, and makes us feel how frail we are, renders the World despicable, that by their Lusts so powerfully infatuates Men to their ruin.
Sickness that brings near the Grave, and makes us feel how frail we Are, renders the World despicable, that by their Lustiest so powerfully infatuates Men to their ruin.
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1175
Sanctified Affliction, is a happy preparative for the fulness of Joy in the blessed presence of God.
Sanctified Affliction, is a happy preparative for the fullness of Joy in the blessed presence of God.
j-vvn n1, vbz dt j n1 p-acp dt n1 pp-f n1 p-acp dt j-vvn n1 pp-f np1.
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1176
The first to whom our Saviour promis'd the Rest and Joy of Paradise, was the Companion of his Cross.
The First to whom our Saviour promised the Rest and Joy of Paradise, was the Companion of his Cross.
dt ord p-acp ro-crq po12 n1 vvd dt n1 cc n1 pp-f n1, vbds dt n1 pp-f po31 n1.
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1177
Let us therefore, with free Judgments, and sincere Affections, make an estimate of all sensible things, not judg our selves to be in the favour of God, by the good Things received here,
Let us Therefore, with free Judgments, and sincere Affections, make an estimate of all sensible things, not judge our selves to be in the favour of God, by the good Things received Here,
vvb pno12 av, p-acp j n2, cc j n2, vvb dt n1 pp-f d j n2, xx vvb po12 n2 pc-acp vbi p-acp dt n1 pp-f np1, p-acp dt j n2 vvn av,
(3) text (DIV1)
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1178
nor under his Wrath by Evil:
nor under his Wrath by Evil:
ccx p-acp po31 n1 p-acp j-jn:
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1179
Let us not be surpris'd at the Prosperity of the Wicked, nor shaken at the Afflictions of the Godly,
Let us not be surprised At the Prosperity of the Wicked, nor shaken At the Afflictions of the Godly,
vvb pno12 xx vbi vvn p-acp dt n1 pp-f dt j, ccx vvn p-acp dt n2 pp-f dt j,
(3) text (DIV1)
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1180
but regulate our Thoughts by the unerring Wisdom of God, so clearly revealed in his Word.
but regulate our Thoughts by the unerring Wisdom of God, so clearly revealed in his Word.
cc-acp vvb po12 n2 p-acp dt vvg n1 pp-f np1, av av-j vvn p-acp po31 n1.
(3) text (DIV1)
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1181
He is propitious, when he denies or takes from us those temporal Enjoyments that we are apt to abuse;
He is propitious, when he Denies or Takes from us those temporal Enjoyments that we Are apt to abuse;
pns31 vbz j, c-crq pns31 vvz cc vvz p-acp pno12 d j n2 cst pns12 vbr j pc-acp vvi;
(3) text (DIV1)
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1182
and severe when he bestows them, and seems to indulge Mens carnal Affections. It is but a little while, and the Pleasures of Sinners;
and severe when he bestows them, and seems to indulge Men's carnal Affections. It is but a little while, and the Pleasures of Sinners;
cc j c-crq pns31 vvz pno32, cc vvz pc-acp vvi ng2 j n2. pn31 vbz p-acp dt j n1, cc dt n2 pp-f n2;
(3) text (DIV1)
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1183
and the Afflictions of the Saints, will end in a state directly contrary to what is enjoyed or suffered here.
and the Afflictions of the Saints, will end in a state directly contrary to what is enjoyed or suffered Here.
cc dt n2 pp-f dt n2, vmb vvi p-acp dt n1 av-j j-jn p-acp r-crq vbz vvn cc vvd av.
(3) text (DIV1)
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1184
With God a thousand Years are but as one day: the World is not of a weeks standing in the Divine Account:With God a thousand years Are but as one day: the World is not of a weeks standing in the Divine Account:
p-acp np1 dt crd n2 vbr p-acp c-acp crd n1: dt n1 vbz xx pp-f dt n2 vvg p-acp dt j-jn vvb:
(3) text (DIV1)
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1185
he measures all things by Eternity: the Vessels of Mercy are by sanctified Afflictions made fit for Eternal Glory.
he measures all things by Eternity: the Vessels of Mercy Are by sanctified Afflictions made fit for Eternal Glory.
pns31 vvz d n2 p-acp n1: dt n2 pp-f n1 vbr p-acp j-vvn n2 vvd j p-acp j n1.
(3) text (DIV1)
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1186
The Vessels of Wrath are by the abuse of his Bounty and Patience, fitted for eternal destruction. The Vessels of Wrath Are by the abuse of his Bounty and Patience, fitted for Eternal destruction.
dt n2 pp-f n1 vbr p-acp dt n1 pp-f po31 n1 cc n1, vvn p-acp j n1.
(3) text (DIV1)
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1187
In the last place, from hence we should be warned to be always circumspect to avoid the Evils that usually attend Prosperity, to improve it to our eternal Advantage.
In the last place, from hence we should be warned to be always circumspect to avoid the Evils that usually attend Prosperity, to improve it to our Eternal Advantage.
p-acp dt ord n1, p-acp av pns12 vmd vbi vvn pc-acp vbi av j pc-acp vvi dt n2-jn cst av-j vvb n1, pc-acp vvi pn31 p-acp po12 j n1.
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1188
Prosperity is not like an infected Garment, that transfuses a contagious Malignity into every one that wears it.
Prosperity is not like an infected Garment, that transfuses a contagious Malignity into every one that wears it.
n1 vbz xx av-j dt j-vvn n1, cst vvz dt j n1 p-acp d pi cst vvz pn31.
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1189
A Person that is rich and honourable, and in Power, may not only be a Saint,
A Person that is rich and honourable, and in Power, may not only be a Saint,
dt n1 cst vbz j cc j, cc p-acp n1, vmb xx av-j vbi dt n1,
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but the more a Saint by his dedicating and employing the Gifts of God to his Glory, and the Publick Good.
but the more a Saint by his dedicating and employing the Gifts of God to his Glory, and the Public Good.
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'Tis a Point of high and holy Wisdom, and only taught in the School of Heaven,
It's a Point of high and holy Wisdom, and only taught in the School of Heaven,
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how to manage the opposite states of the present Life, so as not to be vainly swelling in Prosperity,
how to manage the opposite states of the present Life, so as not to be vainly swelling in Prosperity,
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nor broken and flagging in Adversity, but to preserve an aequanimity, a constant composed mind, the blessed imitation of the divine Unchangeableness.
nor broken and flagging in Adversity, but to preserve an Equanimity, a constant composed mind, the blessed imitation of the divine Unchangeableness.
ccx vvn cc j-vvg p-acp n1, cc-acp pc-acp vvi dt n1, dt j j-vvn n1, dt j-vvn n1 pp-f dt j-jn n1.
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St. Paul saith, without vain arrogance, I know both how to be abased, and I know how to abound:
Saint Paul Says, without vain arrogance, I know both how to be abased, and I know how to abound:
n1 np1 vvz, p-acp j n1, pns11 vvb d c-crq pc-acp vbi vvd, cc pns11 vvb c-crq pc-acp vvi:
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every where, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. every where, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need.
d c-crq, cc p-acp d n2 pns11 vbm vvn, av-d pc-acp vbi j cc pc-acp vbi j, av-d pc-acp vvi cc pc-acp vvi n1.
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'Twas a secret of Spirit, not learn'd from Men, but from the holy Spirit of God.
'Twas a secret of Spirit, not learned from Men, but from the holy Spirit of God.
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In some respects 'tis a more difficult exercise to manage Prosperity than Adversity.
In Some respects it's a more difficult exercise to manage Prosperity than Adversity.
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Many are like Hannibal, victorious in Arms, whilst conflicting with Adversity, and vanquisht by enticing Pleasures.
Many Are like Hannibal, victorious in Arms, while conflicting with Adversity, and vanquished by enticing Pleasures.
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'Tis observed of the Lamps in some of the Roman Tombs, that have burnt for many Ages,
It's observed of the Lamps in Some of the Roman Tombs, that have burned for many Ages,
pn31|vbz vvn pp-f dt n2 p-acp d pp-f dt njp n2, cst vhb vvn p-acp d n2,
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and are bright whilst kept close;
and Are bright while kept close;
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that as soon as they are open'd to the Air, a breath of Wind extinguishes them:
that as soon as they Are opened to the Air, a breath of Wind extinguishes them:
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Thus the Vertues of some shine in a low retired Condition, when there are no Temptations, no occasion of quenching them:
Thus the Virtues of Some shine in a low retired Condition, when there Are no Temptations, no occasion of quenching them:
av dt n2 pp-f d n1 p-acp dt j j-vvn n1, c-crq pc-acp vbr dx n2, dx n1 pp-f vvg pno32:
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but when brought forth into the open World, and should appear in conspicuous Operations, their Vertues are of so weak and consumptive a Spirit, that the Light expires and dies.
but when brought forth into the open World, and should appear in conspicuous Operations, their Virtues Are of so weak and consumptive a Spirit, that the Light expires and die.
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Even the Piety of David was chill'd by Prosperity.
Even the Piety of David was chilled by Prosperity.
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'Tis said, with an emphasis, concerning Jehosaphat, that he walk'd in the first Ways of his Father David:
It's said, with an emphasis, Concerning Jehoshaphat, that he walked in the First Ways of his Father David:
pn31|vbz vvn, p-acp dt n1, vvg np1, cst pns31 vvd p-acp dt ord n2 pp-f po31 n1 np1:
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Intimating that his Religion was not so exact when he was in the Throne, as in his Banishment. 'Tis equally excellent as difficult.
Intimating that his Religion was not so exact when he was in the Throne, as in his Banishment. It's equally excellent as difficult.
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To be holy and heavenly in the midst of sensual tempting Objects, is the clearest discovery of the Truth and Power of Divine Grace, of the piety, ingenuity,
To be holy and heavenly in the midst of sensual tempting Objects, is the Clearest discovery of the Truth and Power of Divine Grace, of the piety, ingenuity,
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and generosity of the Christian Spirit.
and generosity of the Christian Spirit.
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Humility and Modesty in a low Condition, are not so praise worthy, as the absence of them is odious:
Humility and Modesty in a low Condition, Are not so praise worthy, as the absence of them is odious:
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but Humility in a state of Honour, is more illustrious than the Splendor of external Dignity.
but Humility in a state of Honour, is more illustrious than the Splendour of external Dignity.
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Temperance in a Cottage, where are only supplies of hunger and thirst, seems rather the effect of Necessity, than of wise Choice:
Temperance in a Cottage, where Are only supplies of hunger and thirst, seems rather the Effect of Necessity, than of wise Choice:
n1 p-acp dt n1, q-crq vbr j n2 pp-f n1 cc n1, vvz av-c dt n1 pp-f n1, cs pp-f j n1:
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but to be temperate when abundance and variety tempt the sensual Appetites, when the sparkling colour and delicious relish of the purest Wines tempt the Fancy and the Pallate, is Vertue in a height and excellency.
but to be temperate when abundance and variety tempt the sensual Appetites, when the sparkling colour and delicious relish of the Purest Wines tempt the Fancy and the Palate, is Virtue in a height and excellency.
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To be pious, and weaned from the World in Afflictions, is no wonder;
To be pious, and weaned from the World in Afflictions, is no wonder;
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but in Prosperity and Power to be serious in Religion, and despise the splendid Vanities of the World, is Vertue of a superior Order.
but in Prosperity and Power to be serious in Religion, and despise the splendid Vanities of the World, is Virtue of a superior Order.
cc-acp p-acp n1 cc n1 pc-acp vbi j p-acp n1, cc vvi dt j n2 pp-f dt n1, vbz n1 pp-f dt j-jn n1.
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What is observed of the perfuming Gums of Arabia the Happy, is applicable in this matter:
What is observed of the perfuming Gums of Arabia the Happy, is applicable in this matter:
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those that distil freely from the Tree, excel in purity, in fragrancy and value, what comes from it when the Bark of it is cut.
those that distil freely from the Tree, excel in purity, in fragrancy and valve, what comes from it when the Bark of it is Cut.
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Thus Obedience that comes from the heart in love with God for his Benefits, is more valuable and precious than what is the effect of Compulsion, that comes from the heart wounded with terrors in adversity. I shall add farther;
Thus obedience that comes from the heart in love with God for his Benefits, is more valuable and precious than what is the Effect of Compulsion, that comes from the heart wounded with terrors in adversity. I shall add farther;
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The using Prosperity aright is most comfortable.
The using Prosperity aright is most comfortable.
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The Love of God can sweeten Afflictions, and make a Dinner of green Herbs as savory as if they grew in Paradise:
The Love of God can sweeten Afflictions, and make a Dinner of green Herbs as savoury as if they grew in Paradise:
dt n1 pp-f np1 vmb vvi n2, cc vvi dt n1 pp-f j-jn n2 p-acp j c-acp cs pns32 vvd p-acp n1:
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and it gives a quick and high taste to all our temporal Blessings.
and it gives a quick and high taste to all our temporal Blessings.
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When his Love is conveyed and sealed to us by the Gifts of his Providence, we have the purest enjoyment of them.
When his Love is conveyed and sealed to us by the Gifts of his Providence, we have the Purest enjoyment of them.
c-crq po31 n1 vbz vvn cc vvn p-acp pno12 p-acp dt n2 pp-f po31 n1, pns12 vhb dt js n1 pp-f pno32.
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Now when Prosperity is made subservient to his Glory, when it endears Obedience to us, we have an infallible testimony 'tis from his special Favour to us.
Now when Prosperity is made subservient to his Glory, when it endears obedience to us, we have an infallible testimony it's from his special Favour to us.
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The Rules how to manage Prosperity for our everlasting Good, are, The Rules how to manage Prosperity for our everlasting Good, Are,
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1. Let us preserve an humble sense of our original meanness, continual frailty, and sinful unworthiness in the midst of Prosperity. Men are apt to be high-minded,
1. Let us preserve an humble sense of our original meanness, continual frailty, and sinful unworthiness in the midst of Prosperity. Men Are apt to be High-minded,
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and to cherish undue Conceptions of their worth when rais'd in the World:
and to cherish undue Conceptions of their worth when raised in the World:
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as if they were not as inferior to the Majesty of God, and as liable to his impartial Justice as others:
as if they were not as inferior to the Majesty of God, and as liable to his impartial justice as Others:
c-acp cs pns32 vbdr xx c-acp j-jn p-acp dt n1 pp-f np1, cc p-acp j p-acp po31 j n1 p-acp ng2-jn:
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they lose the knowledg of themselves in a Mist of Vanity.
they loose the knowledge of themselves in a Missed of Vanity.
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This provokes the high and holy One that inhabits Eternity, to blast them in their most fluorishing and secure state,
This provokes the high and holy One that inhabits Eternity, to blast them in their most fluorishing and secure state,
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and convince them how deceitful and insufficient the grounds of their pride are. He puts them in fear, that they may know themselves to be but Men.
and convince them how deceitful and insufficient the grounds of their pride Are. He puts them in Fear, that they may know themselves to be but Men.
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There are such great and just Allays of the vain Mind, such Correctives of Pride, that it is strange that any temporal Prosperity should occasion swelling Arrogance.
There Are such great and just Alleys of the vain Mind, such Correctives of Pride, that it is strange that any temporal Prosperity should occasion swelling Arrogance.
pc-acp vbr d j cc j n2 pp-f dt j n1, d n2 pp-f n1, cst pn31 vbz j cst d j n1 vmd vvi vvg n1.
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The Psalmist considering the Glory of God shining in the Heavens, is in an extasy at his condescending Goodness.
The Psalmist considering the Glory of God shining in the Heavens, is in an ecstasy At his condescending goodness.
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What is Man that thou art mindful of him? or the Son of Man that thou regardest him? His Original is from the Earth, the lowest Element:What is Man that thou art mindful of him? or the Son of Man that thou regardest him? His Original is from the Earth, the lowest Element:
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all that he possesses, to supply his want and satisfy his desires, is from pure Mercy:
all that he Possesses, to supply his want and satisfy his Desires, is from pure Mercy:
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and the more eminent the advantage of some is above others in this World, the greater are their Receits and Obligations:
and the more eminent the advantage of Some is above Others in this World, the greater Are their Receits and Obligations:
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and who would be proud that he is in a mighty Debt? rich and poor, honourable and mean, are distinctions among Men;
and who would be proud that he is in a mighty Debt? rich and poor, honourable and mean, Are Distinctions among Men;
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but in respect to God all are equally mean and low. Neither do these things give any inherent worth, and make Persons more acceptable to God.
but in respect to God all Are equally mean and low. Neither do these things give any inherent worth, and make Persons more acceptable to God.
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Poor Lazarus who was a miserable Spectacle, his Body corroded with Ulcers, yet had a precious Soul under it:
Poor Lazarus who was a miserable Spectacle, his Body corroded with Ulcers, yet had a precious Soul under it:
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the glorious Angels descended from Heaven to receive it at the point of Death, and convey it to the reviving presence of God:
the glorious Angels descended from Heaven to receive it At the point of Death, and convey it to the reviving presence of God:
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but the rich Man was cast into Hell. Besides, how uncertain are all the admired things of this World!
but the rich Man was cast into Hell. Beside, how uncertain Are all the admired things of this World!
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Is he truly rich whose whole Estate lies in a Ship abroad, that is to pass through Seas exposed to Tempests,
Is he truly rich whose Whole Estate lies in a Ship abroad, that is to pass through Seas exposed to Tempests,
vbz pns31 av-j j r-crq j-jn n1 vvz p-acp dt n1 av, cst vbz pc-acp vvi p-acp n2 vvn p-acp n2,
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and infested with Pirats, and runs a double hazard of being rob'd or cast away? And the Consideration thereof, is a proper Argument to cause us to keep a low Mind in a high Condition.
and infested with Pirates, and runs a double hazard of being robbed or cast away? And the Consideration thereof, is a proper Argument to cause us to keep a low Mind in a high Condition.
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'Tis the Apostle's counsel, Let the rich, and the great in the World, rejoice in that he is made low:
It's the Apostle's counsel, Let the rich, and the great in the World, rejoice in that he is made low:
pn31|vbz dt ng1 n1, vvb dt j, cc dt j p-acp dt n1, vvb p-acp cst pns31 vbz vvn j:
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because as the Flower of the Grass he shall pass away: when the florid Beauty is displayed, it presently withers.Because as the Flower of the Grass he shall pass away: when the florid Beauty is displayed, it presently withers.
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How many survive their Estates and Dignities, and by unforeseen Revolutions become poor and low.
How many survive their Estates and Dignities, and by unforeseen Revolutions become poor and low.
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Many that were overflowing in Riches and Pleasures, are as dry and desolate as the Desart.
Many that were overflowing in Riches and Pleasures, Are as dry and desolate as the Desert.
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And is it not a disparagement to our Reason to admire Shadows, and be proud of transient Vanities? But suppose they continue with Men here, can they preserve the Body from Diseases and Death,
And is it not a disparagement to our Reason to admire Shadows, and be proud of Transient Vanities? But suppose they continue with Men Here, can they preserve the Body from Diseases and Death,
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or the Soul from oppressing Sorrows? And is it not miserable folly to pride themselves in secular Greatness, that is so insufficient to prevent the worst Evils? But especially the consideration how Man is vilified by Sin, should make him be abased and low in his own Eyes.
or the Soul from oppressing Sorrows? And is it not miserable folly to pride themselves in secular Greatness, that is so insufficient to prevent the worst Evils? But especially the consideration how Man is vilified by since, should make him be abased and low in his own Eyes.
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As that blessed Martyr, Bishop Hooper says, Lord, I am Hell, thou art Heaven; I am a Sinck of Sin, thou art the Fountain of Holiness.
As that blessed Martyr, Bishop Hooper Says, Lord, I am Hell, thou art Heaven; I am a Sink of since, thou art the Fountain of Holiness.
p-acp cst j-vvn n1, n1 np1 vvz, n1, pns11 vbm n1, pns21 vb2r n1; pns11 vbm dt n1 pp-f n1, pns21 vb2r dt n1 pp-f n1.
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And the more gracious and bountiful God is to Men, the more sinful should they appear to themselves.
And the more gracious and bountiful God is to Men, the more sinful should they appear to themselves.
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Humility discovers our native Poverty, in the midst of rich Abundance;
Humility discovers our native Poverty, in the midst of rich Abundance;
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our true Vileness in the midst of glittering Honours, that nothing is ours but Sin and Misery;
our true Vileness in the midst of glittering Honours, that nothing is ours but since and Misery;
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and makes us say, with the Spirit of that humble Saint, We are less than the least of all God's Mercies.
and makes us say, with the Spirit of that humble Saint, We Are less than the least of all God's mercies.
cc vvz pno12 vvi, p-acp dt n1 pp-f cst j n1, pns12 vbr av-dc cs dt ds pp-f d npg1 n2.
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Now the more of Humility, the more of Heaven is in the Soul:
Now the more of Humility, the more of Heaven is in the Soul:
av dt av-dc pp-f n1, dt av-dc pp-f n1 vbz p-acp dt n1:
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'tis that disposition that prepares it to receive the Graces and Comforts of the Spirit in an excellent degree.
it's that disposition that prepares it to receive the Graces and Comforts of the Spirit in an excellent degree.
pn31|vbz d n1 cst vvz pn31 pc-acp vvi dt n2 cc n2 pp-f dt n1 p-acp dt j n1.
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God resists the Proud; the Selfconceited and Aspiring he is at defiance with, and abhors them; he justly deprives them of Spiritual Treasures, who value themselves and bear it high for the abundance of this World:God resists the Proud; the Selfconceited and Aspiring he is At defiance with, and abhors them; he justly deprives them of Spiritual Treasures, who valve themselves and bear it high for the abundance of this World:
np1 vvz dt j; dt j cc j-vvg pns31 vbz p-acp n1 p-acp, cc vvz pno32; pns31 av-j vvz pno32 pp-f j n2, r-crq vvb px32 cc vvb pn31 j p-acp dt n1 pp-f d n1:
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But he gives Grace to the Humble. But he gives Grace to the Humble.
cc-acp pns31 vvz n1 p-acp dt j.
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The due sense of our Wants and Unworthiness, makes us fit to partake of Divine Blessings.
The due sense of our Wants and Unworthiness, makes us fit to partake of Divine Blessings.
dt j-jn n1 pp-f po12 vvz cc n1, vvz pno12 j pc-acp vvi pp-f j-jn n2.
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2. A meek temper and deportment, is an excellent preservative from the evil of Prosperity.
2. A meek temper and deportment, is an excellent preservative from the evil of Prosperity.
crd dt j n1 cc n1, vbz dt j n1 p-acp dt n-jn pp-f n1.
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Humility and Meekness are always in conjunction, and most amiable in the Eyes of God and Men.
Humility and Meekness Are always in conjunction, and most amiable in the Eyes of God and Men.
n1 cc n1 vbr av p-acp n1, cc av-ds j p-acp dt n2 pp-f np1 cc n2.
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A meek and quiet Spirit, which is in the sight of God of great price. A meek and quiet Spirit, which is in the sighed of God of great price.
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They are the brightest Jewels that adorn Humanity, and shin'd so gloriously in our blessed Saviour, the supream Pattern of Perfection,
They Are the Brightest Jewels that adorn Humanity, and shined so gloriously in our blessed Saviour, the supreme Pattern of Perfection,
pns32 vbr dt js n2 cst vvb n1, cc vvd av av-j p-acp po12 j-vvn n1, dt j n1 pp-f n1,
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and are propounded as signally imitable by us ▪ Learn of me, for I am meek and lowly.
and Are propounded as signally imitable by us ▪ Learn of me, for I am meek and lowly.
cc vbr vvn a-acp av-j j p-acp pno12 ▪ vvb pp-f pno11, c-acp pns11 vbm j cc j.
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When he came in his Regal Office, he is thus described, Rejoice greatly, O Daughter of Sion: Behold, thy King cometh unto thee:
When he Come in his Regal Office, he is thus described, Rejoice greatly, Oh Daughter of Sion: Behold, thy King comes unto thee:
c-crq pns31 vvd p-acp po31 j n1, pns31 vbz av vvn, vvb av-j, uh n1 pp-f np1: vvb, po21 n1 vvz p-acp pno21:
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he is just, and having Salvation, lowly; the Church is excited to rejoice in his mild Monarchy.he is just, and having Salvation, lowly; the Church is excited to rejoice in his mild Monarchy.
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And Christians, who in Profession are his Disciples, are commanded to be gentle, and to shew all meekness to all Men. This especially concerns those who are in a superior Order:
And Christians, who in Profession Are his Disciples, Are commanded to be gentle, and to show all meekness to all Men. This especially concerns those who Are in a superior Order:
cc np1, r-crq p-acp n1 vbr po31 n2, vbr vvn pc-acp vbi j, cc pc-acp vvi d n1 p-acp d n2. d av-j vvz d r-crq vbr p-acp dt j-jn n1:
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for Prosperity is apt to make Men insolent and intollerable, and to treat with an haughty roughness those that are below them.
for Prosperity is apt to make Men insolent and intolerable, and to Treat with an haughty roughness those that Are below them.
p-acp n1 vbz j pc-acp vvi n2 j cc j, cc pc-acp vvi p-acp dt j n1 d cst vbr p-acp pno32.
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But there is nothing more becoming Men in Prosperity and Power, than a sweetness of Spirit, not easily provok'd by Injuries, and easily pardoning them;
But there is nothing more becoming Men in Prosperity and Power, than a sweetness of Spirit, not Easily provoked by Injuries, and Easily pardoning them;
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a gracious condescension exprest in Words and Actions, even to all Inferiors.
a gracious condescension expressed in Words and Actions, even to all Inferiors.
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And especially meekness is necessary in a submissive receiving Reproofs for Sin, whether by the Ministry of the Word, or by a faithful Friend.
And especially meekness is necessary in a submissive receiving Reproofs for since, whither by the Ministry of the Word, or by a faithful Friend.
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Prosperity is never more dangerous, than when Sin takes sanctuary in it, when Men think Riches and Power to be a privilege to free them from sound and searching Reproof,
Prosperity is never more dangerous, than when since Takes sanctuary in it, when Men think Riches and Power to be a privilege to free them from found and searching Reproof,
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and damn themselves with less contradiction.
and damn themselves with less contradiction.
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And an humble submission, with respect to the Authority of God, and an ingenious tractableness ▪ with respect to the sincere affection of those who are faithful in their Counsels for our Souls, is an eminent instance of Meekness,
And an humble submission, with respect to the authority of God, and an ingenious tractableness ▪ with respect to the sincere affection of those who Are faithful in their Counsels for our Souls, is an eminent instance of Meekness,
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and preserves from the danger of Prosperity. 3. Solmn and affectionate Thanksgiving to God for his Mercies, sanctifies Prosperity.
and preserves from the danger of Prosperity. 3. Solemn and affectionate Thanksgiving to God for his mercies, Sanctifies Prosperity.
cc vvz p-acp dt n1 pp-f n1. crd np1 cc j n1 p-acp np1 p-acp po31 n2, vvz n1.
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This is the certain consequent of an humble disposition of Soul. Pride smothers the Receits of God's Favours:
This is the certain consequent of an humble disposition of Soul. Pride smothers the Receits of God's Favours:
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Thankfulness is the homage of Humility. This is infinitely due to God, who renews our Lives as often as we breath,
Thankfulness is the homage of Humility. This is infinitely due to God, who renews our Lives as often as we breath,
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and renews his Mercies every moment; yet so unjust and ungrateful are Men, especially in Prosperity, that they strangely neglect it.
and renews his mercies every moment; yet so unjust and ungrateful Are Men, especially in Prosperity, that they strangely neglect it.
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From hence are those Divine Warnings so solemnly repeated to the Israelites, When thou shalt have eaten, and art full,
From hence Are those Divine Warnings so solemnly repeated to the Israelites, When thou shalt have eaten, and art full,
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then beware lest thou forget the Lord. then beware lest thou forget the Lord.
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And, lest when thou hast eaten and art full, and hast built goodly Houses, and dwelt therein,
And, lest when thou hast eaten and art full, and hast built goodly Houses, and dwelled therein,
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then thy heart be lifted up, and thou forget the Lord thy God. This was the wicked effect of their Prosperity:then thy heart be lifted up, and thou forget the Lord thy God. This was the wicked Effect of their Prosperity:
cs po21 n1 vbi vvn a-acp, cc pns21 vvb dt n1 po21 n1. d vbds dt j n1 pp-f po32 n1:
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According to their pasture so were they filled; they were filled, and their heart was exalted: therefore have they forgotten me. According to their pasture so were they filled; they were filled, and their heart was exalted: Therefore have they forgotten me.
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There is a great backwardness in a carnal heart to thanksgiving for Mercies.
There is a great backwardness in a carnal heart to thanksgiving for mercies.
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Prayer in our distress, is a Work of Necessity, but thankful Praise is an Act of Duty;
Prayer in our distress, is a Work of Necessity, but thankful Praise is an Act of Duty;
n1 p-acp po12 n1, vbz dt n1 pp-f n1, cc-acp j n1 vbz dt n1 pp-f n1;
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carnal Love is the cause of the one, divine Love of the other. Even David how ardently does he excite his Soul to the performing this Duty;
carnal Love is the cause of the one, divine Love of the other. Even David how ardently does he excite his Soul to the performing this Duty;
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Bless the Lord, O my Soul, and all that is within me bless his Holy Name. Bless the Lord, Oh my Soul, and all that is within me bless his Holy Name.
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Bless the Lord, O my Soul, and forget not all his Benefits. Bless the Lord, Oh my Soul, and forget not all his Benefits.
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The earnest and repeated Address to make a lively and fervent Impression upon his Soul, is a tacit intimation of the drowsy negligence he found in himself.
The earnest and repeated Address to make a lively and fervent Impression upon his Soul, is a tacit intimation of the drowsy negligence he found in himself.
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This Duty is Spiritual, and to be performed by the Soul that is our noble part,
This Duty is Spiritual, and to be performed by the Soul that is our noble part,
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and capable to understand our Obligations to the Divine Goodness.
and capable to understand our Obligations to the Divine goodness.
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Indeed, 'tis often exprest in the vocal praises of God, for there is a natural correspondence between the Tongue and the Heart,
Indeed, it's often expressed in the vocal praises of God, for there is a natural correspondence between the Tongue and the Heart,
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as between the Hand of a Clock, and the Motion of the Wheels within:
as between the Hand of a Clock, and the Motion of the Wheels within:
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but the chief part is performed in the Soul, and is only of value and acceptance with God, who is the Maker, the Searcher,
but the chief part is performed in the Soul, and is only of valve and acceptance with God, who is the Maker, the Searcher,
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and the Judg of our Hearts.
and the Judge of our Hearts.
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Therefore the Holy Psalmist calls upon his Soul, and all that is within him, every Faculty to unite in the Praises of God:
Therefore the Holy Psalmist calls upon his Soul, and all that is within him, every Faculty to unite in the Praises of God:
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the Understanding to consider the several Arguments of Praise and Thankfulness, to esteem and to admire the divine Goodness, to ascribe the Glory that is due to God for his Mercies:
the Understanding to Consider the several Arguments of Praise and Thankfulness, to esteem and to admire the divine goodness, to ascribe the Glory that is due to God for his mercies:
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the memory to register his Benefits; the Will and Affections to love him for his Mercies, and above them.
the memory to register his Benefits; the Will and Affections to love him for his mercies, and above them.
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Thankfulness implies a solemn recognition of the Mercies of God, with all the Circumstances that add a lustre to them, to affect us in as vigorous a manner in our Praises for the Blessings we enjoy,
Thankfulness Implies a solemn recognition of the mercies of God, with all the circumstances that add a lustre to them, to affect us in as vigorous a manner in our Praises for the Blessings we enjoy,
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as we are in our Prayers for what we need. Not only signal Mercies, but common and ordinary should be continually acknowledged by us.
as we Are in our Prayers for what we need. Not only signal mercies, but Common and ordinary should be continually acknowledged by us.
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And since our Memories are so slippery as to the retaining of Favours, Injuries are inscrib'd in Marble, Benefits written in Dust:
And since our Memories Are so slippery as to the retaining of Favours, Injuries Are inscribed in Marble, Benefits written in Dust:
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We should every day review the Mercies we enjoy, to quicken our Praises for them, and to make Impressions not soon defac'd.
We should every day review the mercies we enjoy, to quicken our Praises for them, and to make Impressions not soon defaced.
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Thankfulness implies a due valuation of God's Benefits: This will be raised, by considering the Author, the great God:
Thankfulness Implies a due valuation of God's Benefits: This will be raised, by considering the Author, the great God:
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the meanest Mercy from his Hand, is a high Favour.
the Meanest Mercy from his Hand, is a high Favour.
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As the Guilt of Sin arises from the greatness of the Object, tho some Sins are comparatively small,
As the Gilded of since arises from the greatness of the Object, though Some Sins Are comparatively small,
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yet none is in its intrinsic Nature a small Evil:
yet none is in its intrinsic Nature a small Evil:
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so tho of Mercies, some are in comparison eminent, and some are ordinary, yet every Mercy is great with respect to the Author from whence it comes:
so though of mercies, Some Are in comparison eminent, and Some Are ordinary, yet every Mercy is great with respect to the Author from whence it comes:
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And the thankful esteem of Mercies, will rise in proportion to the sense of our unworthiness.
And the thankful esteem of mercies, will rise in proportion to the sense of our unworthiness.
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A constant poverty of Spirit in reflecting upon our own vileness, that there is not meerly a want of desert in us, with respect to God's Blessings,
A constant poverty of Spirit in reflecting upon our own vileness, that there is not merely a want of desert in us, with respect to God's Blessings,
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but a desert of his heavy Judgments, will heighten our esteem of them. For this end it is very useful, that the Prosperous would consider those below them,
but a desert of his heavy Judgments, will heighten our esteem of them. For this end it is very useful, that the Prosperous would Consider those below them,
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how many better than themselves are under oppressing Wants, tormenting Pains, heart-breaking Sorrows, whom you may trace by their Tears every day;
how many better than themselves Are under oppressing Wants, tormenting Pains, Heartbreaking Sorrows, whom you may trace by their Tears every day;
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and what free and rich Mercy is it, that they enjoy the affluence of all things:
and what free and rich Mercy is it, that they enjoy the affluence of all things:
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this distinguishing Goodness, should be acknowledged with a warm rapture of affection to the Divine Benefactor.
this distinguishing goodness, should be acknowledged with a warm rapture of affection to the Divine Benefactor.
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To compare our selves with those that excel us in Grace, will make us humble, and with those who are below us in outward Blessings, will make us thankful.
To compare our selves with those that excel us in Grace, will make us humble, and with those who Are below us in outward Blessings, will make us thankful.
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The Prosperous have special Obligations to be most conversant in this Celestial Duty:
The Prosperous have special Obligations to be most conversant in this Celestial Duty:
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there are various Graces and Duties that are only useful in this imperfect state, and shall expire with us:
there Are various Graces and Duties that Are only useful in this imperfect state, and shall expire with us:
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as Repentance, Faith, Hope, Patience, &c. the Reward of them will be Eternal, but the exercise is limited to present Life;
as Repentance, Faith, Hope, Patience, etc. the Reward of them will be Eternal, but the exercise is limited to present Life;
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but Love and Praise remain in Heaven. The Saints eternally admire, love, and bless God for his Mercies.
but Love and Praise remain in Heaven. The Saints eternally admire, love, and bless God for his mercies.
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And the sincere and constant performance of this Duty, is most pleasing to God, and profitable to us:
And the sincere and constant performance of this Duty, is most pleasing to God, and profitable to us:
cc dt j cc j n1 pp-f d n1, vbz av-ds j-vvg p-acp np1, cc j p-acp pno12:
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for thankfulness to our blessed Benefactor, engages his Heart, and opens the Treasures of his Bounty more liberally to us.
for thankfulness to our blessed Benefactor, engages his Heart, and Opens the Treasures of his Bounty more liberally to us.
p-acp n1 p-acp po12 j-vvn n1, vvz po31 n1, cc vvz dt n2 pp-f po31 n1 av-dc av-j p-acp pno12.
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The way to obtain new Benefits, is not to suffer former Favours to be lost in ungrateful oblivion.
The Way to obtain new Benefits, is not to suffer former Favours to be lost in ungrateful oblivion.
dt n1 pc-acp vvi j n2, vbz xx pc-acp vvi j n2 pc-acp vbi vvn p-acp j n1.
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In short, 'tis the best and surest evidence of our thankfulness to God, when his Mercies are effectual Motives to please him.
In short, it's the best and Surest evidence of our thankfulness to God, when his mercies Are effectual Motives to please him.
p-acp j, pn31|vbz dt js cc js n1 pp-f po12 n1 p-acp np1, c-crq po31 n2 vbr j n2 pc-acp vvi pno31.
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We cannot always make an actual commemoration of his Benefits, but an habitual remembrance should ever be in our Hearts, and influential in our Lives.
We cannot always make an actual commemoration of his Benefits, but an habitual remembrance should ever be in our Hearts, and influential in our Lives.
pns12 vmbx av vvi dt j n1 pp-f po31 n2, cc-acp dt j n1 vmd av vbi p-acp po12 n2, cc j p-acp po12 n2.
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Thy loving kindness is before mine eyes, (saith holy David ) and I have walked in thy Truth; unfeignedly respected all thy Commandments. Thy loving kindness is before mine eyes, (Says holy David) and I have walked in thy Truth; unfeignedly respected all thy commandments.
po21 j-vvg n1 vbz p-acp po11 n2, (vvz j np1) cc pns11 vhb vvn p-acp po21 n1; av-j vvd d po21 n2.
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4. The Fear of God, and a vigilant care to avoid the Sins that so easily encompass us, is necessary in Prosperity.
4. The fear of God, and a vigilant care to avoid the Sins that so Easily encompass us, is necessary in Prosperity.
crd dt n1 pp-f np1, cc dt j n1 pc-acp vvi dt n2 cst av av-j vvi pno12, vbz j p-acp n1.
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The Secure assist Satan in his War against the Soul: but watchfulness disarms the Tempter.
The Secure assist Satan in his War against the Soul: but watchfulness disarms the Tempter.
dt j vvb np1 p-acp po31 n1 p-acp dt n1: cc-acp n1 vvz dt n1.
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Circumspection is never more a Duty, than when Pleasures without, and Passions within, conspire to betray us.
Circumspection is never more a Duty, than when Pleasures without, and Passion within, conspire to betray us.
n1 vbz av dc dt n1, cs c-crq n2 p-acp, cc n2 a-acp, vvb pc-acp vvi pno12.
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'Tis useful to reflect upon the great numbers who have been corrupted and ruin'd by Prosperity:
It's useful to reflect upon the great numbers who have been corrupted and ruined by Prosperity:
pn31|vbz j pc-acp vvi p-acp dt j n2 r-crq vhb vbn vvn cc vvn p-acp n1:
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that the Vices of the dead may secure the Vertues of the living.
that the Vices of the dead may secure the Virtues of the living.
cst dt n2 pp-f dt j vmb vvi dt n2 pp-f dt n-vvg.
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The fear of God is clean, effectively, as it preserves from Sin. 'Tis Solomon 's advice to young Men, that enjoy the World in its Flower,
The Fear of God is clean, effectively, as it preserves from Sin. It's Solomon is Advice to young Men, that enjoy the World in its Flower,
dt n1 pp-f np1 vbz j, av-j, c-acp pn31 vvz p-acp np1 pn31|vbz np1 vbz n1 p-acp j n2, cst vvb dt n1 p-acp po31 n1,
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and in the season of their sinning, that they would remember that God for all their Vanities will bring them to Judgment.
and in the season of their sinning, that they would Remember that God for all their Vanities will bring them to Judgement.
cc p-acp dt n1 pp-f po32 vvg, cst pns32 vmd vvi cst np1 p-acp d po32 n2 vmb vvi pno32 p-acp n1.
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This Consideration will be powerful to prevent the risings of the corrupt Affections, or to suppress their growth, and hinder their accomplishment.
This Consideration will be powerful to prevent the risings of the corrupt Affections, or to suppress their growth, and hinder their accomplishment.
d n1 vmb vbi j pc-acp vvi dt n2-vvg pp-f dt j n2, cc pc-acp vvi po32 n1, cc vvi po32 n1.
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But with the excellently temper'd Soul, an ingenuous Fear from the consideration of God's Mercies, is an effectual restraint from Sin. 'Tis said, they shall fear the Lord, and his Goodness:
But with the excellently tempered Soul, an ingenuous fear from the consideration of God's mercies, is an effectual restraint from Sin. It's said, they shall Fear the Lord, and his goodness:
p-acp p-acp dt av-j vvd n1, dt j n1 p-acp dt n1 pp-f npg1 n2, vbz dt j n1 p-acp np1 pn31|vbz vvn, pns32 vmb vvi dt n1, cc po31 n1:
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fear to offend, and grieve, and lose his Goodness. This Fear does not infringe the comfort of the Soul, but preserve and improve it:
Fear to offend, and grieve, and loose his goodness. This fear does not infringe the Comfort of the Soul, but preserve and improve it:
vvb pc-acp vvi, cc vvi, cc vvi po31 n1. d n1 vdz xx vvi dt n1 pp-f dt n1, cc-acp vvb cc vvb pn31:
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Servile Fear, when the Soul is afraid to burn, not to sin, is a judicial forc'd Impression, the Character of a Slave;
Servile fear, when the Soul is afraid to burn, not to since, is a judicial forced Impression, the Character of a Slave;
j n1, c-crq dt n1 vbz j pc-acp vvi, xx p-acp n1, vbz dt j j-vvn n1, dt n1 pp-f dt n1;
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but an ingenuous grateful Fear, that springs from the sense of the Divine Goodness, is a voluntary Affection becoming a Child of God, and cherish'd by him.
but an ingenuous grateful fear, that springs from the sense of the Divine goodness, is a voluntary Affection becoming a Child of God, and cherished by him.
cc-acp dt j j n1, cst vvz p-acp dt n1 pp-f dt j-jn n1, vbz dt j-jn n1 vvg dt n1 pp-f np1, cc vvn p-acp pno31.
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The Fear of the Lord is his Treasure. This watchfulness must be universal against all Temptations to which we are incident by Prosperity:The fear of the Lord is his Treasure. This watchfulness must be universal against all Temptations to which we Are incident by Prosperity:
dt n1 pp-f dt n1 vbz po31 n1. d n1 vmb vbi j p-acp d n2 p-acp r-crq pns12 vbr j p-acp n1:
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otherwise we shall be guilty of a like folly with those that shut and fortifie one Gate,
otherwise we shall be guilty of a like folly with those that shut and fortify one Gate,
av pns12 vmb vbi j pp-f dt j n1 p-acp d cst vvd cc vvi crd n1,
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and leave the other open to the Enemy. And it must be as continual as our Temptations.
and leave the other open to the Enemy. And it must be as continual as our Temptations.
cc vvi dt j-jn j p-acp dt n1. cc pn31 vmb vbi a-acp j c-acp po12 n2.
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Blessed is the Man that feareth always. Blessed is the Man that fears always.
vvn vbz dt n1 cst vvz av.
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5. A moderate use of worldly things, is an excellent preservative from the Evil adhering to them.
5. A moderate use of worldly things, is an excellent preservative from the Evil adhering to them.
crd dt j n1 pp-f j n2, vbz dt j n1 p-acp dt n-jn vvg p-acp pno32.
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'Tis a Divine Blessing, to partake of the Gifts of God with contentment and tranquility, especially 'tis sweet to taste his Love in them.
It's a Divine Blessing, to partake of the Gifts of God with contentment and tranquillity, especially it's sweet to taste his Love in them.
pn31|vbz dt j-jn n1, pc-acp vvi pp-f dt n2 pp-f np1 p-acp n1 cc n1, av-j pn31|vbz j pc-acp vvi po31 n1 p-acp pno32.
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God gives to a Man that is good in his sight, Wisdom, and Knowledg, and Joy: God gives to a Man that is good in his sighed, Wisdom, and Knowledge, and Joy:
np1 vvz p-acp dt n1 cst vbz j p-acp po31 n1, n1, cc n1, cc n1:
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that is, to use temperately and comfortably, outward Blessings.
that is, to use temperately and comfortably, outward Blessings.
cst vbz, pc-acp vvi av-j cc av-j, j n2.
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But the Flesh is the Devil's Sollicitor, and perswades Men with a freer Fancy, and looser Affections, to enjoy the World,
But the Flesh is the Devil's Solicitor, and persuades Men with a freer Fancy, and looser Affections, to enjoy the World,
p-acp dt n1 vbz dt ng1 n1, cc vvz n2 p-acp dt jc n1, cc jc n2, pc-acp vvi dt n1,
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than is consistent with the prosperity of their Souls.
than is consistent with the Prosperity of their Souls.
cs vbz j p-acp dt n1 pp-f po32 n2.
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When Diogenes observed with the many sick and languishing Persons, the Hydropick, Consumptive, and other Diseases, that came to the Temple of Esculapius for recovery,
When Diogenes observed with the many sick and languishing Persons, the Hydropic, Consumptive, and other Diseases, that Come to the Temple of Esculapius for recovery,
c-crq np1 vvn p-acp dt d j cc j-vvg n2, dt j, j, cc j-jn n2, cst vvd p-acp dt n1 pp-f np1 p-acp n1,
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and that after their Sacrifices they made a luxurious Feast, he cried out, Is this the way to recover Health? If you were sound, 'tis the speedy and effectual way to bring Diseases,
and that After their Sacrifices they made a luxurious Feast, he cried out, Is this the Way to recover Health? If you were found, it's the speedy and effectual Way to bring Diseases,
cc cst p-acp po32 n2 pns32 vvd dt j n1, pns31 vvd av, vbz d dt n1 pc-acp vvi n1? cs pn22 vbdr j, pn31|vbz dt j cc j n1 pc-acp vvi n2,
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and being diseased, to bring Death to you. 'Tis applicable in a higher sense;
and being diseased, to bring Death to you. It's applicable in a higher sense;
cc vbg j-vvn, pc-acp vvi n1 p-acp pn22. pn31|vbz j p-acp dt jc n1;
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the intemperate use of sensual Delights, weakens the Life and Vigour of the Soul in a Saint,
the intemperate use of sensual Delights, weakens the Life and Vigour of the Soul in a Saint,
dt j n1 pp-f j n2, vvz dt n1 cc n1 pp-f dt n1 p-acp dt n1,
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and certainly brings Death to diseased Souls, that habitually indulge their corrupt Affections.
and Certainly brings Death to diseased Souls, that habitually indulge their corrupt Affections.
cc av-j vvz n1 p-acp j-vvn n2, cst av-j vvi po32 j n2.
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The Apostle saith of the licentious Woman, She that lives in pleasure, is dead while she lives:
The Apostle Says of the licentious Woman, She that lives in pleasure, is dead while she lives:
dt n1 vvz pp-f dt j n1, pns31 cst vvz p-acp n1, vbz j cs pns31 vvz:
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an allusion to a Torch that is consum'd by its own flames. Sensual.
an allusion to a Torch that is consumed by its own flames. Sensual.
dt n1 p-acp dt n1 cst vbz vvn p-acp po31 d n2. j.
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Lusts are cherish'd and pamper'd by Prosperity, and the carnal Heart over-rules the whole Man. Our Saviour charges his Disciples to beware of surfeiting and drunkenness. The indulging the lower Appetites, is natural to Men,
Lustiest Are cherished and pampered by Prosperity, and the carnal Heart overrules the Whole Man. Our Saviour charges his Disciples to beware of surfeiting and Drunkenness. The indulging the lower Appetites, is natural to Men,
ng1 vbr vvn cc j-vvn p-acp n1, cc dt j n1 n2 dt j-jn n1 po12 n1 vvz po31 n2 pc-acp vvi pp-f vvg cc n1. dt vvg dt jc n2, vbz j p-acp n2,
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but chiefly incident to those in Prosperity.
but chiefly incident to those in Prosperity.
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The great care of such should be, to use worldly things with that modesty and measure, that the Divine Part, the Soul, may be untainted by them: The great care of such should be, to use worldly things with that modesty and measure, that the Divine Part, the Soul, may be untainted by them:
dt j n1 pp-f d vmd vbi, pc-acp vvi j n2 p-acp d n1 cc n1, cst dt j-jn n1, dt n1, vmb vbi j p-acp pno32:
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that it may neither overvalue nor overdelight in them. The first degeneracy of Man is by sensual satisfaction.
that it may neither overvalue nor overdelight in them. The First degeneracy of Man is by sensual satisfaction.
cst pn31 vmb av-dx vvi ccx n1 p-acp pno32. dt ord n1 pp-f n1 vbz p-acp j n1.
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This expell'd him from Paradise, and keeps him out ever since.
This expelled him from Paradise, and keeps him out ever since.
np1 vvd pno31 p-acp n1, cc vvz pno31 av av a-acp.
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The excess of Pleasures darken the Mind, stupify the Conscience, extinguish the radiancy and vigour of the Spirit.
The excess of Pleasures darken the Mind, stupify the Conscience, extinguish the radiancy and vigour of the Spirit.
dt n1 pp-f n2 vvb dt n1, vvb dt n1, vvb dt n1 cc n1 pp-f dt n1.
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Wine and Women take away the Heart. The Apostle speaks of those who are abandon'd to Pleasures, they are past feeling; without a quick and tender sense of their Sin and Danger. Wine and Women take away the Heart. The Apostle speaks of those who Are abandoned to Pleasures, they Are passed feeling; without a quick and tender sense of their since and Danger.
n1 cc n2 vvb av dt n1. dt n1 vvz pp-f d r-crq vbr vvn p-acp n2, pns32 vbr p-acp n-vvg; p-acp dt j cc j n1 pp-f po32 n1 cc n1.
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That we may not in an unlawful degree use lawful things, we should always be ordered by the Principles of Fear and Restraint, not indulging our selves to the utmost of what may seem allowed:
That we may not in an unlawful degree use lawful things, we should always be ordered by the Principles of fear and Restraint, not indulging our selves to the utmost of what may seem allowed:
cst pns12 vmb xx p-acp dt j n1 vvb j n2, pns12 vmd av vbi vvn p-acp dt n2 pp-f n1 cc n1, xx vvg po12 n2 p-acp dt j pp-f r-crq vmb vvi vvn:
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for to be upon the Confines of Sin, exposes us to be easily overthrown by the next gust of a temptation.
for to be upon the Confines of since, exposes us to be Easily overthrown by the next gust of a temptation.
c-acp pc-acp vbi p-acp dt n2 pp-f n1, vvz pno12 pc-acp vbi av-j vvn p-acp dt ord n1 pp-f dt n1.
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'Tis a Divine Command, that Christians should rejoice, as tho they rejoiced not, and buy as tho they possessed not;
It's a Divine Command, that Christians should rejoice, as though they rejoiced not, and buy as though they possessed not;
pn31|vbz dt j-jn n1, cst np1 vmd vvi, c-acp cs pns32 vvd xx, cc vvb c-acp cs pns32 vvd xx;
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and use the World as not abusing it. A Christian should converse with the World, as a carnal Person converses with Heaven;and use the World as not abusing it. A Christian should converse with the World, as a carnal Person converses with Heaven;
cc vvb dt n1 c-acp xx vvg pn31. dt njp vmd vvi p-acp dt n1, c-acp dt j n1 vvz p-acp n1;
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he prays for spiritual Blessings with that coldness, as if he had no desire to obtain them;
he prays for spiritual Blessings with that coldness, as if he had no desire to obtain them;
pns31 vvz p-acp j n2 p-acp d n1, c-acp cs pns31 vhd dx n1 pc-acp vvi pno32;
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he hears the Word with that carelessness, as if he had no desire to profit by it:
he hears the Word with that carelessness, as if he had no desire to profit by it:
pns31 vvz dt n1 p-acp d n1, c-acp cs pns31 vhd dx n1 pc-acp vvi p-acp pn31:
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He performs other Religious Duties without a Heart, as if he had no desire to be saved:
He performs other Religious Duties without a Heart, as if he had no desire to be saved:
pns31 vvz j-jn j n2 p-acp dt n1, c-acp cs pns31 vhd dx n1 pc-acp vbi vvn:
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such an indifferency of Spirit in outward Enjoyments, is our Duty and Safety.
such an indifferency of Spirit in outward Enjoyments, is our Duty and Safety.
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'Tis a prodigious disorder, and the great Cause of the Sins and Miseries of Men, that their Affections are lavishly wasted upon Trifles, their Love, Desires,
It's a prodigious disorder, and the great Cause of the Sins and Misery's of Men, that their Affections Are lavishly wasted upon Trifles, their Love, Desires,
pn31|vbz dt j n1, cc dt j n1 pp-f dt n2 cc ng1 pp-f n2, cst po32 n2 vbr av-j vvn p-acp n2, po32 n1, n2,
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and Delights are let forth in their full vigour to the Honours, Riches, and Pleasures of this World,
and Delights Are let forth in their full vigour to the Honours, Riches, and Pleasures of this World,
cc n2 vbr vvn av p-acp po32 j n1 p-acp dt ng1, n2, cc n2 pp-f d n1,
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but are wretchedly remiss to spiritual and eternal things.
but Are wretchedly remiss to spiritual and Eternal things.
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They would enjoy the World as their Heaven and Felicity, and use God for their Necessity.
They would enjoy the World as their Heaven and Felicity, and use God for their Necessity.
pns32 vmd vvi dt n1 c-acp po32 n1 cc np1, cc vvi np1 p-acp po32 n1.
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And thus by embracing vanishing Shadows, they lose the most substantial and durable Good.
And thus by embracing vanishing Shadows, they loose the most substantial and durable Good.
cc av p-acp vvg vvg n2, pns32 vvb dt av-ds j cc j j.
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'Tis a Point of great wisdom to consider the several respects of temporal things, as they respect our sensitive Part,
It's a Point of great Wisdom to Consider the several respects of temporal things, as they respect our sensitive Part,
pn31|vbz dt n1 pp-f j n1 pc-acp vvi dt j n2 pp-f j n2, c-acp pns32 vvb po12 j n1,
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and the present Life, and as they respect our Souls and the future State:
and the present Life, and as they respect our Souls and the future State:
cc dt j n1, cc c-acp pns32 vvb po12 n2 cc dt j-jn n1:
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and to use them, that the outward Man may be a more active and ready Instrument of the Soul in working out our own Salvation.
and to use them, that the outward Man may be a more active and ready Instrument of the Soul in working out our own Salvation.
cc pc-acp vvi pno32, cst dt j n1 vmb vbi dt av-dc j cc j n1 pp-f dt n1 p-acp vvg av po12 d n1.
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6. Let the Favour of God, and Communion with him be most precious and joyful to us in the midst of Prosperity.
6. Let the Favour of God, and Communion with him be most precious and joyful to us in the midst of Prosperity.
crd vvb dt n1 pp-f np1, cc n1 p-acp pno31 vbb av-ds j cc j p-acp pno12 p-acp dt n1 pp-f n1.
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The highest esteem and most ravishing apprehensions of God, the dearest delight in him as the most excellent suitable Good,
The highest esteem and most ravishing apprehensions of God, the dearest delight in him as the most excellent suitable Good,
dt js n1 cc av-ds j-vvg n2 pp-f np1, dt js-jn n1 p-acp pno31 p-acp dt av-ds j j j,
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and in whom the Soul has the most intimate propriety, is the honour due to his incomparable Perfection.
and in whom the Soul has the most intimate propriety, is the honour due to his incomparable Perfection.
cc p-acp ro-crq dt n1 vhz dt av-ds j n1, vbz dt n1 j-jn p-acp po31 j n1.
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The Holy Psalmist often declares his transcendent Valuation, and inflamed Affection towards God;
The Holy Psalmist often declares his transcendent Valuation, and inflamed Affection towards God;
dt j n1 av vvz po31 j n1, cc j-vvn n1 p-acp np1;
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How precious are thy Thoughts unto me, O God! (no artifice of words could fully express it) how great is the sum of them? If I should count them, they are more in number than the Sand; How precious Are thy Thoughts unto me, Oh God! (no artifice of words could Fully express it) how great is the sum of them? If I should count them, they Are more in number than the Sand;
c-crq j vbr po21 n2 p-acp pno11, uh np1 (dx n1 pp-f n2 vmd av-j vvi pn31) c-crq j vbz dt n1 pp-f pno32? cs pns11 vmd vvi pno32, pns32 vbr av-dc p-acp n1 cs dt n1;
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when I awake I am still with thee. As if he breathed not oftner than he thought of God with reverence and complacency.when I awake I am still with thee. As if he breathed not oftener than he Thought of God with Reverence and complacency.
c-crq pns11 vvb pns11 vbm av p-acp pno21. c-acp cs pns31 vvd xx av-c cs pns31 vvd pp-f np1 p-acp n1 cc n1.
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Thus also he despises all that carnal Men pursue with violent desires, in comparison of God's Favour, There be many that say, Who will shew us any Good? that is, a sensual Good,
Thus also he despises all that carnal Men pursue with violent Desires, in comparison of God's Favour, There be many that say, Who will show us any Good? that is, a sensual Good,
av av pns31 vvz d d j n2 vvb p-acp j n2, p-acp n1 pp-f npg1 n1, pc-acp vbi d cst vvb, q-crq vmb vvi pno12 d j? cst vbz, dt j j,
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for nothing is pleasant to them, but what appears in a fleshly fashion. Lord, lift thou up the light of thy Countenance upon us.
for nothing is pleasant to them, but what appears in a fleshly fashion. Lord, lift thou up the Light of thy Countenance upon us.
c-acp pix vbz j p-acp pno32, cc-acp q-crq vvz p-acp dt j n1. n1, vvb pns21 p-acp dt n1 pp-f po21 n1 p-acp pno12.
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Thou hast put gladness in my heart, more than in the time that their Corn and their Wine increased. Thou hast put gladness in my heart, more than in the time that their Corn and their Wine increased.
pns21 vh2 vvn n1 p-acp po11 n1, av-dc cs p-acp dt n1 cst po32 n1 cc po32 n1 vvd.
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The carnal Man, who is a stranger to spiritual Joys, has a sweeter relish of carnal things,
The carnal Man, who is a stranger to spiritual Joys, has a Sweeten relish of carnal things,
dt j n1, r-crq vbz dt n1 p-acp j n2, vhz dt jc n1 pp-f j n2,
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than a Saint that has a new Nature, that deads the Appetite to dreggy Delights: and in the Vintage and Harvest there is a Spring-tide of carnal Joy:
than a Saint that has a new Nature, that deads the Appetite to dreggy Delights: and in the Vintage and Harvest there is a Springtide of carnal Joy:
cs dt n1 cst vhz dt j n1, cst n2-j dt n1 p-acp j n2: cc p-acp dt n1 cc n1 pc-acp vbz dt n1 pp-f j n1:
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yet David feels a more inward joy and cordial contentment in the fruition of God's Favour,
yet David feels a more inward joy and cordial contentment in the fruition of God's Favour,
av np1 vvz dt av-dc j n1 cc j n1 p-acp dt n1 pp-f npg1 n1,
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than a natural Man has in the flower of his worldly Felicity.
than a natural Man has in the flower of his worldly Felicity.
cs dt j n1 vhz p-acp dt n1 pp-f po31 j n1.
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Nay, he prizes the Favour of God before Life it self, which is our most precious possession in this World.
Nay, he prizes the Favour of God before Life it self, which is our most precious possession in this World.
uh-x, pns31 vvz dt n1 pp-f np1 p-acp n1 pn31 n1, r-crq vbz po12 av-ds j n1 p-acp d n1.
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Thy loving kindness is better than Life, therefore my lips shall praise thee. Thy loving kindness is better than Life, Therefore my lips shall praise thee.
po21 j-vvg n1 vbz jc cs n1, av po11 n2 vmb vvi pno21.
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Communion with God, is the beginning of Heaven, and differs from the fulness of Joy that is in the Divine Presence above, only in the degrees and manner of Fruition.
Communion with God, is the beginning of Heaven, and differs from the fullness of Joy that is in the Divine Presence above, only in the Degrees and manner of Fruition.
n1 p-acp np1, vbz dt n1 pp-f n1, cc vvz p-acp dt n1 pp-f n1 cst vbz p-acp dt j-jn n1 a-acp, av-j p-acp dt n2 cc n1 pp-f n1.
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As the Blushes of the Morning are the same Light with the glorious brightness of the Sun at Noon-day.
As the Blushes of the Morning Are the same Light with the glorious brightness of the Sun At Noonday.
p-acp dt n2 pp-f dt n1 vbr dt d n1 p-acp dt j n1 pp-f dt n1 p-acp n1.
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The natural Man is averse from this heavenly Duty, and most in Prosperity. 'Tis the observation of holy Job; They spend their days in Wealth;
The natural Man is averse from this heavenly Duty, and most in Prosperity. It's the observation of holy Job; They spend their days in Wealth;
dt j n1 vbz j p-acp d j n1, cc av-ds p-acp n1. pn31|vbz dt n1 pp-f j n1; pns32 vvb po32 n2 p-acp n1;
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therefore they say to the Almighty, Depart from us; we desire not the knowledg of thy Ways. Therefore they say to the Almighty, Depart from us; we desire not the knowledge of thy Ways.
av pns32 vvb p-acp dt j-jn, vvb p-acp pno12; pns12 vvb xx dt n1 pp-f po21 n2.
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'Tis the malignant property of worldly things, to deface the Notions, and cause a disrelish of sublime and spiritual things.
It's the malignant property of worldly things, to deface the Notions, and cause a disrelish of sublime and spiritual things.
pn31|vbz dt j n1 pp-f j n2, pc-acp vvi dt n2, cc vvi dt vvi pp-f j cc j n2.
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The Objects that pleasantly affect the carnal Faculties, draw the Soul from God. This is the principal and universal temptation of the present World, by the corruption of our Hearts,
The Objects that pleasantly affect the carnal Faculties, draw the Soul from God. This is the principal and universal temptation of the present World, by the corruption of our Hearts,
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and never so dangerous as in our Prosperity.
and never so dangerous as in our Prosperity.
cc av-x av j c-acp p-acp po12 n1.
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'Tis a rule in Building, that chief care must be taken for the contriving of Windows,
It's a Rule in Building, that chief care must be taken for the contriving of Windows,
pn31|vbz dt n1 p-acp n1, cst j-jn n1 vmb vbi vvn p-acp dt n-vvg pp-f n2,
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for the transmission of a liberal Light to refresh the Inhabitants.
for the transmission of a liberal Light to refresh the Inhabitants.
p-acp dt n1 pp-f dt j n1 pc-acp vvi dt n2.
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Now to build in a Plain where the Heavens are open on all sides, and the pure Light shines, 'tis easy to make the House convenient:
Now to built in a Plain where the Heavens Are open on all sides, and the pure Light shines, it's easy to make the House convenient:
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but to raise a luminous Fabrick in a City thick set with Houses, and straitned for room, requires Art,
but to raise a luminous Fabric in a city thick Set with Houses, and straitened for room, requires Art,
cc-acp p-acp vvb dt j n1 p-acp dt n1 av-j vvn p-acp n2, cc vvd p-acp n1, vvz n1,
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and the Building must be higher:
and the Building must be higher:
cc dt n1 vmb vbi jc:
(3) text (DIV1)
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thus a Person that is surrounded with the Honours, Riches, and Pleasures of the World, that are so apt to darken the Soul,
thus a Person that is surrounded with the Honours, Riches, and Pleasures of the World, that Are so apt to darken the Soul,
av dt n1 cst vbz vvn p-acp dt ng1, n2, cc n2 pp-f dt n1, cst vbr av j pc-acp vvi dt n1,
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and to exclude the Influences of Heaven, has need of holy Skill to preserve a free communication with God, and to be always receptive of his Grace.
and to exclude the Influences of Heaven, has need of holy Skill to preserve a free communication with God, and to be always receptive of his Grace.
cc pc-acp vvi dt n2 pp-f n1, vhz n1 pp-f j n1 pc-acp vvi dt j n1 p-acp np1, cc pc-acp vbi av j pp-f po31 n1.
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Then holy Duties should be frequent and fervent, wherein the Soul ascends to God by raised desires,
Then holy Duties should be frequent and fervent, wherein the Soul ascends to God by raised Desires,
av j n2 vmd vbi j cc j, c-crq dt n1 vvz p-acp np1 p-acp j-vvn n2,
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and God descends into the Soul, by the Operations of his sanctifying and comforting Spirit.
and God descends into the Soul, by the Operations of his sanctifying and comforting Spirit.
cc np1 vvz p-acp dt n1, p-acp dt n2 pp-f po31 j-vvg cc vvg n1.
(3) text (DIV1)
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And as we see in Nature, the Flowers of every kind open their Leaves to the rising Sun, to be reviv'd with his vital Heat;
And as we see in Nature, the Flowers of every kind open their Leaves to the rising Sun, to be revived with his vital Heat;
cc c-acp pns12 vvb p-acp n1, dt n2 pp-f d n1 vvi po32 n2 p-acp dt j-vvg n1, pc-acp vbi vvn p-acp po31 j n1;
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so we should every day open our Hearts to God in Prayer and Praises.
so we should every day open our Hearts to God in Prayer and Praises.
av pns12 vmd d n1 vvb po12 n2 p-acp np1 p-acp n1 cc n2.
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And since all his Mercies invite and conduct us to the blessed Author, and temporal Benefits are sensible Arguments of his Love;
And since all his mercies invite and conduct us to the blessed Author, and temporal Benefits Are sensible Arguments of his Love;
cc c-acp d po31 n2 vvi cc vvb pno12 p-acp dt j-vvn n1, cc j n2 vbr j n2 pp-f po31 n1;
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those who most richly enjoy them, are obliged infinitely more to value and delight in the Giver, than in the Gifts themselves.
those who most richly enjoy them, Are obliged infinitely more to valve and delight in the Giver, than in the Gifts themselves.
d r-crq av-ds av-j vvi pno32, vbr vvn av-j av-dc p-acp n1 cc vvi p-acp dt n1, cs p-acp dt n2 px32.
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If the Heart be set upon Riches, which 'tis very apt to be when they increase, or upon pleasures, God is neglected and vilified:
If the Heart be Set upon Riches, which it's very apt to be when they increase, or upon pleasures, God is neglected and vilified:
cs dt n1 vbb vvn p-acp n2, r-crq pn31|vbz av j pc-acp vbi c-crq pns32 vvb, cc p-acp n2, np1 vbz vvn cc vvn:
(3) text (DIV1)
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and tho many are not openly vicious and profane, yet so pleasantly the things of the World insinuate into their Affections, that they cannot taste how good the Lord is;
and though many Are not openly vicious and profane, yet so pleasantly the things of the World insinuate into their Affections, that they cannot taste how good the Lord is;
cc cs d vbr xx av-j j cc j, av av av-j dt n2 pp-f dt n1 vvb p-acp po32 n2, cst pns32 vmbx vvb c-crq j dt n1 vbz;
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a sad indication of their unregenerate state:
a sad indication of their unregenerate state:
dt j n1 pp-f po32 j n1:
(3) text (DIV1)
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for the Divine Nature in a Saint, inclines him to God as his supream Good, his only Treasure and exceeding Joy;
for the Divine Nature in a Saint, inclines him to God as his supreme Good, his only Treasure and exceeding Joy;
c-acp dt j-jn n1 p-acp dt n1, vvz pno31 p-acp np1 p-acp po31 j j, po31 j n1 cc j-vvg n1;
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and as soon as he begins to breath the Life of Holiness, he dies to the Vanities of the World.
and as soon as he begins to breath the Life of Holiness, he die to the Vanities of the World.
cc c-acp av c-acp pns31 vvz pc-acp vvi dt n1 pp-f n1, pns31 vvz p-acp dt n2 pp-f dt n1.
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And when Prosperity alienates the heart from God, 'tis as surely destructive, as when it draws forth the sensual Appetites into exorbitant and foul actions.
And when Prosperity alienates the heart from God, it's as surely destructive, as when it draws forth the sensual Appetites into exorbitant and foul actions.
cc c-crq n1 fw-la dt n1 p-acp np1, pn31|vbz p-acp av-j j, c-acp c-crq pn31 vvz av dt j n2 p-acp j cc j n2.
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A Consumption kills as surely as a Calenture.
A Consumption kills as surely as a Calenture.
dt n1 vvz a-acp av-j c-acp dt n1.
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Those who abuse the Favours of God to impiety and luxury, throw themselves headlong into the bottomless Pit;
Those who abuse the Favours of God to impiety and luxury, throw themselves headlong into the bottomless Pit;
d r-crq vvb dt n2 pp-f np1 p-acp n1 cc n1, vvb px32 j p-acp dt j n1;
(3) text (DIV1)
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and those who in their abundance are remiss and cold towards God, gradually descend thither:
and those who in their abundance Are remiss and cold towards God, gradually descend thither:
cc d r-crq p-acp po32 n1 vbr j cc j-jn p-acp np1, av-jn vvi av:
(3) text (DIV1)
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for God will not be our Joy for ever in Heaven, if he be not our exceeding Joy upon the Earth.
for God will not be our Joy for ever in Heaven, if he be not our exceeding Joy upon the Earth.
c-acp np1 vmb xx vbi po12 n1 c-acp av p-acp n1, cs pns31 vbb xx po12 j-vvg n1 p-acp dt n1.
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But when in the midst of Prosperity the Soul is fill'd with a noble admiration of the Divine Excellencies,
But when in the midst of Prosperity the Soul is filled with a noble admiration of the Divine Excellencies,
cc-acp c-crq p-acp dt n1 pp-f n1 dt n1 vbz vvn p-acp dt j n1 pp-f dt j-jn n2,
(3) text (DIV1)
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when it tastes incomparable more sweetness in the Love of God, from whence outward Blessings are derived,
when it tastes incomparable more sweetness in the Love of God, from whence outward Blessings Are derived,
c-crq pn31 vvz j av-dc n1 p-acp dt n1 pp-f np1, p-acp c-crq j n2 vbr vvn,
(3) text (DIV1)
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than in the things themselves, when the chief Joy arises from the contemplation of his Favour in Christ, whereby we are pardon'd,
than in the things themselves, when the chief Joy arises from the contemplation of his Favour in christ, whereby we Are pardoned,
cs p-acp dt n2 px32, c-crq dt j-jn n1 vvz p-acp dt n1 pp-f po31 n1 p-acp np1, c-crq pns12 vbr vvn,
(3) text (DIV1)
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and preferr'd to be his Brethren, Coheirs with him of the immortal and undefiled Inheritance, then we know how to abound.
and preferred to be his Brothers, Coheirs with him of the immortal and undefiled Inheritance, then we know how to abound.
cc vvd pc-acp vbi po31 n2, n2 p-acp pno31 pp-f dt j cc j n1, cs pns12 vvb c-crq pc-acp vvi.
(3) text (DIV1)
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Our Saviour commands his Disciples not to rejoyce that Spirits were subject to them, tho an admirable testimony of his Favour,
Our Saviour commands his Disciples not to rejoice that Spirits were Subject to them, though an admirable testimony of his Favour,
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but that their Names were written in Heaven.
but that their Names were written in Heaven.
cc-acp cst po32 n2 vbdr vvn p-acp n1.
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Much less should this perishing World be the matter of our Joy, in comparison of our Title,
Much less should this perishing World be the matter of our Joy, in comparison of our Title,
av-d av-dc vmd d j-vvg n1 vbb dt n1 pp-f po12 n1, p-acp n1 pp-f po12 n1,
(3) text (DIV1)
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and the blessed hope of Heaven.
and the blessed hope of Heaven.
cc dt j-vvn n1 pp-f n1.
(3) text (DIV1)
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Spiritual Joy purifies and fortifies the Soul against the insnaring and corrupting Allurements of the World.
Spiritual Joy Purifies and fortifies the Soul against the ensnaring and corrupting Allurements of the World.
j n1 vvz cc vvz dt n1 p-acp dt j-vvg cc vvg n2 pp-f dt n1.
(3) text (DIV1)
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The Joy of the Lord is their strength; The Joy of the Lord is their strength;
dt n1 pp-f dt n1 vbz po32 n1;
(3) text (DIV1)
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that of which he is the Author and Object, is both productive and preservative of the Vigour of the Soul, to resist the Charms of the World.
that of which he is the Author and Object, is both productive and preservative of the Vigour of the Soul, to resist the Charms of the World.
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'Tis said of Orpheus, when he past by the Syrens, who by their charming Voices subdued Men to sleep,
It's said of Orpheus, when he passed by the Sire's, who by their charming Voices subdued Men to sleep,
pn31|vbz vvn pp-f np1, c-crq pns31 vvd p-acp dt ng1, r-crq p-acp po32 j-vvg n2 vvn n2 pc-acp vvi,
(3) text (DIV1)
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and then destroyed them, that he played on his Harp, and the sweet sound made him despise their singing, and prevented the danger. The Fable is fitly moralized:
and then destroyed them, that he played on his Harp, and the sweet found made him despise their singing, and prevented the danger. The Fable is fitly moralized:
cc av vvd pno32, cst pns31 vvd p-acp po31 n1, cc dt j n1 vvd pno31 vvi po32 n-vvg, cc vvd dt n1. dt n1 vbz av-j vvn:
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Joy in the Lord, as our Portion, and that infinite sweetness that is in communion with him, makes such an impression upon the Soul, that the insnaring and destructive Pleasures of the World are abhorr'd in comparison with them.
Joy in the Lord, as our Portion, and that infinite sweetness that is in communion with him, makes such an impression upon the Soul, that the ensnaring and destructive Pleasures of the World Are abhorred in comparison with them.
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That firm Peace and pure Joy, passes the Understanding, our most comprehensive Faculty; whereas all the Pleasures of the World do not satisfy our Senses.
That firm Peace and pure Joy, passes the Understanding, our most comprehensive Faculty; whereas all the Pleasures of the World do not satisfy our Senses.
cst j n1 cc j n1, vvz dt n1, po12 av-ds j n1; cs d dt n2 pp-f dt n1 vdb xx vvi po12 n2.
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7. When Riches and Power are employed for the Glory of God and the good of others, they are a happy advantage to those that possess them. All Benefits are virtual Obligations;
7. When Riches and Power Are employed for the Glory of God and the good of Others, they Are a happy advantage to those that possess them. All Benefits Are virtual Obligations;
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and the greater our Receipts are, the greater our Accounts will be.
and the greater our Receipts Are, the greater our Accounts will be.
cc dt jc po12 n2 vbr, dt jc po12 n2 vmb vbi.
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God has a soveraign Right in all things we have, and they are not to be employed meerly for our Pleasure or Profit,God has a sovereign Right in all things we have, and they Are not to be employed merely for our Pleasure or Profit,
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but according to his Will, and for his Honour.
but according to his Will, and for his Honour.
cc-acp vvg p-acp po31 n1, cc p-acp po31 n1.
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'Tis true, he enjoys his own Eternity, his own Glory and Blessedness, to which there is no possibility of accession:
It's true, he enjoys his own Eternity, his own Glory and Blessedness, to which there is no possibility of accession:
pn31|vbz j, pns31 vvz po31 d n1, po31 d n1 cc n1, p-acp r-crq a-acp vbz dx n1 pp-f n1:
(3) text (DIV1)
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his essential Glory cannot be increas'd, but his declarative Glory may be more manifested in the Eyes of Men:
his essential Glory cannot be increased, but his declarative Glory may be more manifested in the Eyes of Men:
po31 j n1 vmbx vbi vvd, cc-acp po31 j n1 vmb vbi av-dc vvn p-acp dt n2 pp-f n2:
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and he strictly requires that we should use his Gifts, so as to shew forth his Glory, to declare how highly we value his Glory,
and he strictly requires that we should use his Gifts, so as to show forth his Glory, to declare how highly we valve his Glory,
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and how ardently we desire and endeavour that others should bless and praise him.
and how ardently we desire and endeavour that Others should bless and praise him.
cc c-crq av-j pns12 vvb cc vvi d n2-jn vmd vvi cc vvi pno31.
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1443
Thus Men in high Dignity should govern their Greatness so, as to make it subservient to this blessed End, that the Wisdom, Power, Holiness, Justice,
Thus Men in high Dignity should govern their Greatness so, as to make it subservient to this blessed End, that the Wisdom, Power, Holiness, justice,
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and Mercy of God, may be manifested in their administration.
and Mercy of God, may be manifested in their administration.
cc n1 pp-f np1, vmb vbi vvn p-acp po32 n1.
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And those who enjoy a present abundance, should, according to their capacity, relieve the Wants of others.
And those who enjoy a present abundance, should, according to their capacity, relieve the Wants of Others.
cc d r-crq vvb dt j n1, vmd, vvg p-acp po32 n1, vvb dt vvz pp-f n2-jn.
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The wise God has order'd several degrees in the Society of Men, the Rich and Poor;
The wise God has ordered several Degrees in the Society of Men, the Rich and Poor;
dt j np1 vhz vvn j n2 p-acp dt n1 pp-f n2, dt j cc j;
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that the inequality may be an occasion of the exercise of Charity.
that the inequality may be an occasion of the exercise of Charity.
cst dt n1 vmb vbi dt n1 pp-f dt n1 pp-f n1.
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1448
And 'tis a special favour, that he is pleased to make some his Treasurers to dispense his Benefits to his Family.
And it's a special favour, that he is pleased to make Some his Treasurers to dispense his Benefits to his Family.
cc pn31|vbz dt j n1, cst pns31 vbz vvn pc-acp vvi d po31 n2 pc-acp vvi po31 n2 p-acp po31 n1.
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1449
Whilst others can only be charitable in their compassionate Desires, he gives to some an ability os diffusive Goodness:
While Others can only be charitable in their compassionate Desires, he gives to Some an ability os diffusive goodness:
cs n2-jn vmb j vbi j p-acp po32 j n2, pns31 vvz p-acp d dt n1 fw-la j n1:
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1450
and 'tis Injustice mixt with foul ingratitude, not to pay that Tribute of which he has appointed the Poor to be his Receivers, not to abound in good Works,
and it's Injustice mixed with foul ingratitude, not to pay that Tribute of which he has appointed the Poor to be his Receivers, not to abound in good Works,
cc pn31|vbz n1 vvn p-acp j n1, xx pc-acp vvi d n1 pp-f r-crq pns31 vhz vvn dt j pc-acp vbi po31 n2, xx pc-acp vvi p-acp j vvz,
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1451
when from his most free and special Favour, he enables Men to imitate and honour him who is rich in Mercy.
when from his most free and special Favour, he enables Men to imitate and honour him who is rich in Mercy.
c-crq p-acp po31 av-ds j cc j n1, pns31 vvz n2 pc-acp vvi cc vvi pno31 r-crq vbz j p-acp n1.
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1452
'Tis more blessed to give than to receive. The present Reward is excellent:
It's more blessed to give than to receive. The present Reward is excellent:
pn31|vbz dc vvn pc-acp vvi cs pc-acp vvi. dt j n1 vbz j:
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1453
'tis our Saviour's encouragement, Give Alms of such things as you have, according to your Capacity, and behold all things are clean unto you.
it's our Saviour's encouragement, Give Alms of such things as you have, according to your Capacity, and behold all things Are clean unto you.
pn31|vbz po12 ng1 n1, vvb n2 pp-f d n2 c-acp pn22 vhb, vvg p-acp po22 n1, cc vvb d n2 vbr j p-acp pn22.
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1454
As under the Law, by offering the first Fruits in the Temple, the whole Harvest was consecrated and bless'd;
As under the Law, by offering the First Fruits in the Temple, the Whole Harvest was consecrated and blessed;
c-acp p-acp dt n1, p-acp vvg dt ord n2 p-acp dt n1, dt j-jn n1 vbds vvn cc vvn;
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1455
so by a charitable distribution, the Rich have a pure and comfortable enjoyment of their Estates.
so by a charitable distribution, the Rich have a pure and comfortable enjoyment of their Estates.
av p-acp dt j n1, dt j vhb dt j cc j n1 pp-f po32 n2.
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1456
And the Reward hereafter will be glorious by infinite degrees, exceeding the most costly and liberal Charity.
And the Reward hereafter will be glorious by infinite Degrees, exceeding the most costly and liberal Charity.
cc dt n1 av vmb vbi j p-acp j n2, vvg dt av-ds j cc j n1.
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1457
'Tis the Encouragement used by the Apostle, Charge them that are rich in this World, that they do good, that they be rich in good Works, ready to distribute, willing to communicate;
It's the Encouragement used by the Apostle, Charge them that Are rich in this World, that they do good, that they be rich in good Works, ready to distribute, willing to communicate;
pn31|vbz dt n1 vvn p-acp dt n1, vvb pno32 cst vbr j p-acp d n1, cst pns32 vdb j, cst pns32 vbb j p-acp j vvz, j pc-acp vvi, vvg pc-acp vvi;
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1458
laying up in store for themselves a good foundation for the time to come, that they may lay hold on eternal Life. laying up in store for themselves a good Foundation for the time to come, that they may lay hold on Eternal Life.
vvg a-acp p-acp n1 p-acp px32 dt j n1 p-acp dt n1 pc-acp vvi, cst pns32 vmb vvi n1 p-acp j n1.
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1459
Some by corrupt prodigality waste their Estates, are profuse as the Sea;
some by corrupt prodigality waste their Estates, Are profuse as the Sea;
d p-acp j n1 vvi po32 n2, vbr j c-acp dt n1;
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1460
some heap up Riches as the Sand, and both must be responsible to the Righteous Lord, who will severely call them to an account for the abuse of his Blessings.
Some heap up Riches as the Sand, and both must be responsible to the Righteous Lord, who will severely call them to an account for the abuse of his Blessings.
d n1 a-acp n2 p-acp dt n1, cc d vmb vbi j p-acp dt j n1, r-crq vmb av-j vvi pno32 p-acp dt n1 p-acp dt n1 pp-f po31 n2.
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1461
But those who according to their utmost ability honour him with their Substance, and by their charity and beneficence open the hearts and lips of many in thanksgivings to God, shall be accepted and rewarded from the Divine Mercy.
But those who according to their utmost ability honour him with their Substance, and by their charity and beneficence open the hearts and lips of many in thanksgivings to God, shall be accepted and rewarded from the Divine Mercy.
p-acp d r-crq vvg p-acp po32 j n1 vvi pno31 p-acp po32 n1, cc p-acp po32 n1 cc n1 vvb dt n2 cc n2 pp-f d p-acp n2 p-acp np1, vmb vbi vvn cc vvn p-acp dt j-jn n1.
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1462
Especially doing good to those whom God loves, who bear his Image, who are peculiarly related to him, shall have an excellent Reward.
Especially doing good to those whom God loves, who bear his Image, who Are peculiarly related to him, shall have an excellent Reward.
av-j vdg j p-acp d r-crq np1 vvz, r-crq vvb po31 n1, r-crq vbr av-j vvn p-acp pno31, vmb vhi dt j n1.
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1463
The Apostle tells us, that some by entertaining Strangers, received Angels:
The Apostle tells us, that Some by entertaining Strangers, received Angels:
dt n1 vvz pno12, cst d p-acp vvg n2, vvd n2:
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1464
the honour is incomparably greater, that in relieving the Godly, Jesus Christ, the Lord of Angels, is fed and cloathed in his Members.
the honour is incomparably greater, that in relieving the Godly, jesus christ, the Lord of Angels, is fed and clothed in his Members.
dt n1 vbz av-j jc, cst p-acp vvg dt j, np1 np1, dt n1 pp-f n2, vbz vvn cc vvn p-acp po31 n2.
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1465
And at the last Day he will publickly own those Acts of Mercy as done to himself:
And At the last Day he will publicly own those Acts of Mercy as done to himself:
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1466
Then he will give to the contented Poor the Crown of Patience, and to the charitable Rich the Crown of Liberality.
Then he will give to the contented Poor the Crown of Patience, and to the charitable Rich the Crown of Liberality.
av pns31 vmb vvi p-acp dt j-vvn j dt n1 pp-f n1, cc p-acp dt j j dt n1 pp-f n1.
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1467
In short, Riches and Honour, Power and Prosperity, are Temptations to the Carnal, that draw forth their Lusts,
In short, Riches and Honour, Power and Prosperity, Are Temptations to the Carnal, that draw forth their Lustiest,
p-acp j, n2 cc n1, n1 cc n1, vbr n2 p-acp dt j, cst vvb av po32 n2,
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and increase their Guilt and Misery;
and increase their Gilded and Misery;
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but to wise and faithful Christians, they are Talents improved for their Master's Honour, and their own everlasting Good.
but to wise and faithful Christians, they Are Talents improved for their Masters Honour, and their own everlasting Good.
cc-acp p-acp j cc j np1, pns32 vbr n2 vvn p-acp po32 ng1 n1, cc po32 d j j.
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1470
7. A firm resolution to part with all Possessions and Dignities, when God 's Honour,
7. A firm resolution to part with all Possessions and Dignities, when God is Honour,
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1471
and the testimony of his Truth requires it, is an excellent Antidote against the Evil of Prosperity.
and the testimony of his Truth requires it, is an excellent Antidote against the Evil of Prosperity.
cc dt n1 pp-f po31 n1 vvz pn31, vbz dt j n1 p-acp dt n-jn pp-f n1.
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1472
God doth sometimes call forth his Servants to hard Trials, to declare with more strength and evidence their love to his Name, their zeal for advancing his Glory:God does sometime call forth his Servants to hard Trials, to declare with more strength and evidence their love to his Name, their zeal for advancing his Glory:
np1 vdz av vvi av po31 n2 p-acp j n2, pc-acp vvi p-acp dc n1 cc n1 po32 n1 p-acp po31 n1, po32 n1 p-acp vvg po31 n1:
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1473
Satan is an irreconcileable Enemy to God and his Saints; and inspires the perverted World with his own Malice against them. Rage has no Reason:
Satan is an Irreconcilable Enemy to God and his Saints; and inspires the perverted World with his own Malice against them. Rage has no Reason:
np1 vbz dt j n1 p-acp np1 cc po31 n2; cc vvz dt vvn n1 p-acp po31 d n1 p-acp pno32. n1 vhz dx n1:
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1474
the Jews would excommunicate the blind Man, because he saw, and ascribed the Glory of the Miracle to our Saviour:
the jews would excommunicate the blind Man, Because he saw, and ascribed the Glory of the Miracle to our Saviour:
dt np2 vmd vvi dt j n1, c-acp pns31 vvd, cc vvd dt n1 pp-f dt n1 p-acp po12 n1:
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1475
and Lazarus must die, because he was raised from the Grave.
and Lazarus must die, Because he was raised from the Grave.
cc np1 vmb vvi, c-acp pns31 vbds vvn p-acp dt j.
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1476
Now when a Christian is prepared for this noble Act of Self-denial, to forsake all things when his Duty to Christ requires it;
Now when a Christian is prepared for this noble Act of Self-denial, to forsake all things when his Duty to christ requires it;
av c-crq dt njp vbz vvn p-acp d j n1 pp-f n1, pc-acp vvi d n2 c-crq po31 n1 p-acp np1 vvz pn31;
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1477
this preserves him from the ensnaring temptations of Prosperity.
this preserves him from the ensnaring temptations of Prosperity.
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1478
'Tis observable, the same Divine Disposition of Soul, makes us temperate in the use of present Abundance,
It's observable, the same Divine Disposition of Soul, makes us temperate in the use of present Abundance,
pn31|vbz j, dt d j-jn n1 pp-f n1, vvz pno12 j p-acp dt n1 pp-f j n1,
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1479
and patient in the loss of it.
and patient in the loss of it.
cc j p-acp dt n1 pp-f pn31.
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1480
The low esteem of earthly things, joyn'd with the lively hope of Heaven, renders the enjoyment of the World less delightful,
The low esteem of earthly things, joined with the lively hope of Heaven, renders the enjoyment of the World less delightful,
dt j n1 pp-f j n2, vvn p-acp dt j n1 pp-f n1, vvz dt n1 pp-f dt n1 av-dc j,
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1481
and the loss of it more tolerable.
and the loss of it more tolerable.
cc dt n1 pp-f pn31 av-dc j.
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1482
The Philosopher and Courtier says of himself, that he always in his Prosperity kept a great distance between his Affections and Riches with Honours;
The Philosopher and Courtier Says of himself, that he always in his Prosperity kept a great distance between his Affections and Riches with Honours;
dt n1 cc n1 vvz pp-f px31, cst pns31 av p-acp po31 n1 vvd dt j n1 p-acp po31 n2 cc n2 p-acp ng1;
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1483
and in the change of his state, they were rather taken easily away, than rent from him.
and in the change of his state, they were rather taken Easily away, than rend from him.
cc p-acp dt n1 pp-f po31 n1, pns32 vbdr av-c vvn av-j av, cs vvn p-acp pno31.
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1484
According to the temper of the Mind, the difference is as sensible in the parting with outward things,
According to the temper of the Mind, the difference is as sensible in the parting with outward things,
vvg p-acp dt n1 pp-f dt n1, dt n1 vbz a-acp j p-acp dt n-vvg p-acp j n2,
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1485
as between clipping the Hair, and tearing it off with violence.
as between clipping the Hair, and tearing it off with violence.
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1486
Nay, the Glory of Heaven does so eclipse the faint and fading lustre of this World, that a Believer not only patiently but chearfully makes the exchange of the one for other.
Nay, the Glory of Heaven does so eclipse the faint and fading lustre of this World, that a Believer not only patiently but cheerfully makes the exchange of the one for other.
uh-x, dt n1 pp-f n1 vdz av vvi dt j cc j-vvg n1 pp-f d n1, cst dt n1 xx av-j av-j p-acp av-j vvz dt n1 pp-f dt crd p-acp n-jn.
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1487
Moses preferred Affliction with the People of God before the Crown of Egypt, because of the Reward above that was in his view. Moses preferred Affliction with the People of God before the Crown of Egypt, Because of the Reward above that was in his view.
np1 vvd n1 p-acp dt n1 pp-f np1 p-acp dt n1 pp-f np1, c-acp pp-f dt n1 p-acp cst vbds p-acp po31 n1.
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1488
And the Christian Hebrews took joyfully the spoiling of their Goods, knowing that they had in Heaven a better and an enduring substance.
And the Christian Hebrews took joyfully the spoiling of their Goods, knowing that they had in Heaven a better and an enduring substance.
cc dt njp np1 vvd av-j dt vvg pp-f po32 n2-j, vvg cst pns32 vhd p-acp n1 dt jc cc dt j-vvg n1.
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1489
The blessed Hope will preserve us from being foil'd by Prosperity when it surrounds us, and from sinking in Adversity.
The blessed Hope will preserve us from being foiled by Prosperity when it surrounds us, and from sinking in Adversity.
dt j-vvn n1 vmb vvi pno12 p-acp vbg vvn p-acp n1 c-crq pn31 vvz pno12, cc p-acp vvg p-acp n1.
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1490
Like Mertyllus his Shield, that secur'd him in the Field, and sav'd him being Shipwrack'd at Sea, by wasting him to the Shore. Lastly;
Like Mertyllus his Shield, that secured him in the Field, and saved him being Shipwrecked At Sea, by wasting him to the Shore. Lastly;
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1491
Earnest and constant Prayer to God for Divine Grace, is a soveraign means to preserve those who are in Prosperity from the danger that attends it.
Earnest and constant Prayer to God for Divine Grace, is a sovereign means to preserve those who Are in Prosperity from the danger that attends it.
n1 cc j n1 p-acp np1 p-acp j-jn n1, vbz dt j-jn n2 pc-acp vvi d r-crq vbr p-acp n1 p-acp dt n1 cst vvz pn31.
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1492
I know how to abound, says the Apostle; and immediatly adds, I can do all things through Christ that strengthens me. I know how to abound, Says the Apostle; and immediately adds, I can do all things through christ that strengthens me.
pns11 vvb c-crq pc-acp vvi, vvz dt n1; cc av-j vvz, pns11 vmb vdi d n2 p-acp np1 cst vvz pno11.
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1493
Supernatural Strength in an eminent degree is requisite to keep us entire and upright in the dangerous conflict with the pleasant Temptations of the World:
Supernatural Strength in an eminent degree is requisite to keep us entire and upright in the dangerous conflict with the pleasant Temptations of the World:
j n1 p-acp dt j n1 vbz j pc-acp vvi pno12 j cc av-j p-acp dt j n1 p-acp dt j n2 pp-f dt n1:
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1494
and that Strength is derived from Christ, and obtain'd by humble Prayer, 'Tis St. Austin 's observation, that Elisha wanted a double portion of Elijah 's Spirit,
and that Strength is derived from christ, and obtained by humble Prayer, It's Saint Austin is observation, that Elisha wanted a double portion of Elijah is Spirit,
cc d n1 vbz vvn p-acp np1, cc vvd p-acp j n1, pn31|vbz n1 np1 vbz n1, cst np1 vvd dt j-jn n1 pp-f np1 vbz n1,
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1495
because he was in publick Honour; and exposed to a more dangerous trial, an extraordinary Grace was necessary for him:
Because he was in public Honour; and exposed to a more dangerous trial, an extraordinary Grace was necessary for him:
c-acp pns31 vbds p-acp j n1; cc vvn p-acp dt av-dc j n1, dt j n1 vbds j p-acp pno31:
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1496
But Elias was under continual persecution. The Trees that are expos'd to storms, are strong and firm;
But Elias was under continual persecution. The Trees that Are exposed to storms, Are strong and firm;
cc-acp np1 vbds p-acp j n1. dt n2 cst vbr vvn p-acp n2, vbr j cc j;
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1497
but those in the sunny Vallies are brittle and easily blown down.
but those in the sunny Valleys Are brittle and Easily blown down.
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1498
We are directed to ask Wisdom of God for the governing of our selves in Afflictions, that in patience we may possess our Souls, and the turbulent Passions may not cause rebellious disorders,
We Are directed to ask Wisdom of God for the governing of our selves in Afflictions, that in patience we may possess our Souls, and the turbulent Passion may not cause rebellious disorders,
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1499
but the sanctified Mind may use Afflictions for our spiritual and eternal Good.
but the sanctified Mind may use Afflictions for our spiritual and Eternal Good.
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1500
And 'tis as necessary to beg Heavenly Wisdom for governing our selves in Prosperity, that when Temptations are frequent,
And it's as necessary to beg Heavenly Wisdom for governing our selves in Prosperity, that when Temptations Are frequent,
cc pn31|vbz c-acp j pc-acp vvi j n1 p-acp vvg po12 n2 p-acp n1, cst c-crq n2 vbr j,
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1501
and favour'd by our joyful Affections, which are equally vehement and exorbitant as the sad Affections, Reason may keep the Throne,
and favoured by our joyful Affections, which Are equally vehement and exorbitant as the sad Affections, Reason may keep the Throne,
cc vvd p-acp po12 j n2, r-crq vbr av-j j cc j c-acp dt j n2, n1 vmb vvi dt n1,
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1502
and manage Prosperity, so as we may obtain our blessed End. Such is the malice of Satan, that he incessantly desires leave to tempt us,
and manage Prosperity, so as we may obtain our blessed End. Such is the malice of Satan, that he incessantly Desires leave to tempt us,
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1503
and love to our Souls should make us pray continually for confirming Grace against his Temptations.
and love to our Souls should make us pray continually for confirming Grace against his Temptations.
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1504
Briefly, if the good things of this World make us more humble and holy, more fearful to offend God, and careful to please him;
Briefly, if the good things of this World make us more humble and holy, more fearful to offend God, and careful to please him;
av-j, cs dt j n2 pp-f d n1 vvb pno12 dc j cc j, av-dc j pc-acp vvi np1, cc j pc-acp vvi pno31;
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1505
if they are Motives to renew our Homage and Thankfulness to him, if they are used in subordination to his Glory, they are the Testimonies of his present Favour,
if they Are Motives to renew our Homage and Thankfulness to him, if they Are used in subordination to his Glory, they Are the Testimonies of his present Favour,
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1506
and the Pledges of our future Felicity. Our blessed Saviour keeps the best Wine for his obedient Friends till the last. FINIS.
and the Pledges of our future Felicity. Our blessed Saviour keeps the best Wine for his obedient Friends till the last. FINIS.
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