The vain religion of the formal hypocrite, and the mischief of an unbridled tongue (as against religion, rulers, or dissenters) described, in several sermons, preached at the Abby in Westminster, before many members of the Honourable House of Commons, 1660 ; and The fools prosperity, the occasion of his destruction : a sermon preached at Covent-Garden / by Richard Baxter.
THE bounteous offers and vehement exhortations of Christ here in this Chapter, were accompanied with a foresight and prediction of their rejection, by many:
THE bounteous offers and vehement exhortations of christ Here in this Chapter, were accompanied with a foresight and prediction of their rejection, by many:
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as his secondary end shall be upon the Disobedient, in the honour of his vindictive Justice. This is the sense of the words which I have now read to you.
as his secondary end shall be upon the Disobedient, in the honour of his vindictive justice. This is the sense of the words which I have now read to you.
turning away from God, and rejecting his counsel is the act: And folly or simplicity is part of the habit. Simplicity is here taken for sinful foolishness, and not as it is often for commendable sincerity. Whether you read it [ The turning away ] or [ the ease ] of the simple, it is all one as to the scope and use that I shall now make of it, both being included as to the sense in the other words.
turning away from God, and rejecting his counsel is the act: And folly or simplicity is part of the habit. Simplicity is Here taken for sinful foolishness, and not as it is often for commendable sincerity. Whither you read it [ The turning away ] or [ the ease ] of the simple, it is all one as to the scope and use that I shall now make of it, both being included as to the sense in the other words.
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such a difficulty as is pathetically exprest by this interrogation, Luke 18. 24. [ How hardly shall they that have riches enter into the Kingdom of God? ] such a difficulty as is expressed by this proverbial comparison, ver. 25. [ For it is easier for a Camel to go through a needles eye,
such a difficulty as is pathetically expressed by this interrogation, Lycia 18. 24. [ How hardly shall they that have riches enter into the Kingdom of God? ] such a difficulty as is expressed by this proverbial comparison, ver. 25. [ For it is Easier for a Camel to go through a needles eye,
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and made them ask, v. 26. [ Who then can be saved? ] such a difficulty as is to man an impossibility, v. 27. and leaves only this hope, that [ Things are possible to God, that are impossible to man. ]
and made them ask, v. 26. [ Who then can be saved? ] such a difficulty as is to man an impossibility, v. 27. and leaves only this hope, that [ Things Are possible to God, that Are impossible to man. ]
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yet is it noted of the rich and prosperous that its few of them among those few, or few in comparison of other sorts of men, that shall be saved, Joh. 7. 48. [ Have any of the Rulers or of the Pharises believed on him? ] 1 Cor. 1. 26. [ For ye see your calling brethren,
yet is it noted of the rich and prosperous that its few of them among those few, or few in comparison of other sorts of men, that shall be saved, John 7. 48. [ Have any of the Rulers or of the Pharisees believed on him? ] 1 Cor. 1. 26. [ For you see your calling brothers,
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] And therefore Scripture speaketh in such general language, as if salvation had been almost appropriated to the poor, and the rich had been excluded, because of the rarity of their salvation, Luke 6. 24, 25. But wo unto you that are rich,
] And Therefore Scripture speaks in such general language, as if salvation had been almost appropriated to the poor, and the rich had been excluded, Because of the rarity of their salvation, Lycia 6. 24, 25. But woe unto you that Are rich,
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hath not God chosen the poor of this world, rich in faith, and heirs of the Kingdom which he hath promised to them that love him? but ye have despised the poor.
hath not God chosen the poor of this world, rich in faith, and Heirs of the Kingdom which he hath promised to them that love him? but you have despised the poor.
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Do not rich men oppress you, and draw you before the judgement-seats? Do they not blaspheme that worthy name by which you are called? ] And therefore when Christ would describe a wicked miserable man, he doth it in these words, Luke 16. 19. [ There was a certain rich man which was cloathed in purple and fine linnen, and fared sumptuously every day.
Do not rich men oppress you, and draw you before the judgement-seats? Do they not Blaspheme that worthy name by which you Are called? ] And Therefore when christ would describe a wicked miserable man, he does it in these words, Lycia 16. 19. [ There was a certain rich man which was clothed in purple and fine linen, and fared sumptuously every day.
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] And Luk. 12. 16, 19. [ The ground of a certain rich man brought forth plentifully, &c. ] And when he would describe a godly happy man, he doth it under the name of a Lazarus, Luke 16. 20. Judge now by the success,
] And Luk. 12. 16, 19. [ The ground of a certain rich man brought forth plentifully, etc. ] And when he would describe a godly happy man, he does it under the name of a Lazarus, Lycia 16. 20. Judge now by the success,
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I might turn you to Davids observations in Psal. 37. and 73. and mind you why it is that Christ himself went before us in a state of chosen poverty, 2 Cor. 8. 9. and why his Disciples followed him in this tract;
I might turn you to Davids observations in Psalm 37. and 73. and mind you why it is that christ himself went before us in a state of chosen poverty, 2 Cor. 8. 9. and why his Disciples followed him in this tract;
2. But yet to make you more apprehensive of it, I shall adjoyn the testimony of Experience. And tell me whether prosperity be not the destruction of 〈 ◊ 〉, when you have noted the •ruits of it in these few observations.
2. But yet to make you more apprehensive of it, I shall adjoin the testimony of Experience. And tell me whither Prosperity be not the destruction of 〈 ◊ 〉, when you have noted the •ruits of it in these few observations.
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1. Where do you find less serious •ure 〈 … 〉 salvation, then among the prosperous great ones of the world? what abundance of them are de•d-hear•ed, sensless, disregarders of everlasting things? what abundance o• them are of no Religion, but the custome of their Country,
1. Where do you find less serious •ure 〈 … 〉 salvation, then among the prosperous great ones of the world? what abundance of them Are de•d-hear•ed, senseless, disregarders of everlasting things? what abundance o• them Are of no Religion, but the custom of their Country,
what abundance of them are addicted to that worship which Christ pronounceth vain, which is measured by the traditions of men, and consisteth meerly in ceremonious 〈 ◊ 〉!
what abundance of them Are addicted to that worship which christ pronounceth vain, which is measured by the traditions of men, and Consisteth merely in ceremonious 〈 ◊ 〉!
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They are of the Religion described by the Apostle, 1 Tim. 6. 5. that taketh gain for godliness: But if godliness must go for gain, they will have none.
They Are of the Religion described by the Apostle, 1 Tim. 6. 5. that Takes gain for godliness: But if godliness must go for gain, they will have none.
or wipe their mouths with some customary complemental prayers, and offer God to be a sharer in the prey, this is the commonest Religion of the rich. But they cannot endure to be so pure, as to devote themselves to God in that pure and undefiled Religion which visiteth the fatherless and widdows in their affliction,
or wipe their mouths with Some customary complemental Prayers, and offer God to be a sharer in the prey, this is the Commonest Religion of the rich. But they cannot endure to be so pure, as to devote themselves to God in that pure and undefiled Religion which Visiteth the fatherless and Widows in their affliction,
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and keepeth men unspotted from the world, ] Jam. 1. 27. What houses or company can you go into, where Religion is more bitterly derided, more proudly vilified, more slanderously reproached,
and Keepeth men unspotted from the world, ] Jam. 1. 27. What houses or company can you go into, where Religion is more bitterly derided, more proudly vilified, more slanderously reproached,
poverty, or want of a voluble tongue, or the mixtures of unavoidable frailties, or some imprudent passages that come from the want of a more polishing culture and education, doth make their piety but matter of jeasting and reproach to the Dives'es of the world:
poverty, or want of a voluble tongue, or the mixtures of unavoidable frailties, or Some imprudent passages that come from the want of a more polishing culture and education, does make their piety but matter of jesting and reproach to the Riches' of the world:
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Nay, if they do but countenance Religion, and befriend the servants of the Lord, and observe a course of cold performances, with the mixture of such sins for which a poor man should be almost excommunicate, what excellent religious persons are they esteemed?
Nay, if they do but countenance Religion, and befriend the Servants of the Lord, and observe a course of cold performances, with the mixture of such Sins for which a poor man should be almost excommunicate, what excellent religious Persons Are they esteemed?
2. What families are worse ordered, and have less of serious piety then the rich? If our splendid gallants should be desired to call their families constantly to prayer, to instruct them all in the matters of salvation, to teach them the Word of God with that diligence as is commanded, Deut. 6. and 11. and to help them all in their preparations for death and judgement;
2. What families Are Worse ordered, and have less of serious piety then the rich? If our splendid gallants should be desired to call their families constantly to prayer, to instruct them all in the matters of salvation, to teach them the Word of God with that diligence as is commanded, Deuteronomy 6. and 11. and to help them all in their preparations for death and judgement;
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3. In their entertainments, visitations, and converse, how rare is serious holy confere•ce among them? How seldome do you hear them remembering their guests and companions of the presence of the holy God, of the necessity of renewing, confirming and assisting grace;
3. In their entertainments, visitations, and converse, how rare is serious holy confere•ce among them? How seldom do you hear them remembering their guests and Sodales of the presence of the holy God, of the necessity of renewing, confirming and assisting grace;
and making their calling and election sure, and preparing for the day of death and judgement? A word or two in private with some zealous Minister or friend, is almost all the pious conference that shall be heard from some of the better sort of them.
and making their calling and election sure, and preparing for the day of death and judgement? A word or two in private with Some zealous Minister or friend, is almost all the pious conference that shall be herd from Some of the better sort of them.
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and be taken for self-conceited hypocrites, or men of an unnecessary strictness and austerity, inconsistent with the jocund lepidity and sensual kind of delight wherewith they expect to be entertained.
and be taken for self-conceited Hypocrites, or men of an unnecessary strictness and austerity, inconsistent with the jocund lepidity and sensual kind of delight wherewith they expect to be entertained.
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4. What men do more carelesly cast away their precious time, then these Dives'es do? They think they have a license to be idle and unprofitable, because they are rich: that is, to abuse or hide their talents,
4. What men do more carelessly cast away their precious time, then these Riches' do? They think they have a license to be idle and unprofitable, Because they Are rich: that is, to abuse or hide their Talents,
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and live as droans on other mens labours, as if they owed nothing to God or the Common wealth, but all to their own flesh. Their morning hours which are most seasonable for meditation and holy addresses unto God,
and live as Drones on other men's labours, as if they owed nothing to God or the Common wealth, but all to their own Flesh. Their morning hours which Are most seasonable for meditation and holy Addresses unto God,
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and idle talking, and eating and drinking, and dressing and undressing, with worldly cares and passions intermixt, are the very business and employment of their lives.
and idle talking, and eating and drinking, and dressing and undressing, with worldly Cares and passion intermixed, Are the very business and employment of their lives.
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5. What men in the world do live so sensual a life as rich and prosperous worldlings live? The difference between the sanctified and the unsanctified, the children of God and of the Devil, is, that one of them liveth after the Spirit, and the other liveth after the flesh, as in Rom. 8. to ver. 14. you may read at large.
5. What men in the world do live so sensual a life as rich and prosperous worldlings live? The difference between the sanctified and the unsanctified, the children of God and of the devil, is, that one of them lives After the Spirit, and the other lives After the Flesh, as in Rom. 8. to for. 14. you may read At large.
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And how few of these Dives'es do think the damning sin of flesh-pleasing to be any sin in them at all? If they do not eat till they are sick, or drink till they are drunk, their consciences scarce controul them in their voluptuousness:
And how few of these Riches' do think the damning since of Flesh pleasing to be any sin in them At all? If they do not eat till they Are sick, or drink till they Are drunk, their Consciences scarce control them in their voluptuousness:
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They never well understood the meaning of such passages as these, [ Rom. 13. 14. Make no provision for the flesh, to fullfill the (desires or) lusts thereof.
They never well understood the meaning of such passages as these, [ Rom. 13. 14. Make no provision for the Flesh, to fulfil the (Desires or) Lustiest thereof.
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6. In their prosperity these fools have not the wit to love or bear the means of their preservation or recovery. They have the sorest maladies, and are most impatient of the remedies. They are in the stream of temptations,
6. In their Prosperity these Fools have not the wit to love or bear the means of their preservation or recovery. They have the Sorest maladies, and Are most impatient of the remedies. They Are in the stream of temptations,
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And indeed it is a wonder of mercy that the prevalency of this impatient guilt and malice, hath not ere this turned plain and faithful preaching into some toothless formalities or homilies,
And indeed it is a wonder of mercy that the prevalency of this impatient guilt and malice, hath not ere this turned plain and faithful preaching into Some toothless formalities or homilies,
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If we tell them with the greatest caution but of the necessary truths, without which a sinful soul is never like to be humbled or saved, we are taken to be turbulent,
If we tell them with the greatest caution but of the necessary truths, without which a sinful soul is never like to be humbled or saved, we Are taken to be turbulent,
Alas the heart of man is so hard, that all the skill and industry of the Preacher can scarce sufficiently sharpen and set home the truth that it may enter:
Alas the heart of man is so hard, that all the skill and industry of the Preacher can scarce sufficiently sharpen and Set home the truth that it may enter:
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and it were not the Word of God, but ours. If we tell them that [ Without holiness none shall see God, ] Heb. 12. 14. and that [ Except they be regenerated, converted,
and it were not the Word of God, but ours. If we tell them that [ Without holiness none shall see God, ] Hebrew 12. 14. and that [ Except they be regenerated, converted,
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and become as little children (in humility beginning the world anew) they cannot enter into the Kingdom of heaven, Matth. 18. 3. Joh. 3. 3, 5, 6. that [ If any man have not the Spirit of Christ, the same is none of his, ] Rom. 8. 6. or that [ Whoremongers and adulterers God will judge, ] Heb. 13. 4. and that [ The unrighteous, the fornicators, effeminate, covetous, extortioners, drunkards,
and become as little children (in humility beginning the world anew) they cannot enter into the Kingdom of heaven, Matthew 18. 3. John 3. 3, 5, 6. that [ If any man have not the Spirit of christ, the same is none of his, ] Rom. 8. 6. or that [ Whoremongers and Adulterers God will judge, ] Hebrew 13. 4. and that [ The unrighteous, the fornicators, effeminate, covetous, extortioners, drunkards,
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or revilers, shall not inherit the Kingdom of God, ] 1 Cor. 6. 9, 10, 11. Eph. 5. 3, 4, 5, 6. they think we talk too precisely or presumptuously to them.
or revilers, shall not inherit the Kingdom of God, ] 1 Cor. 6. 9, 10, 11. Ephesians 5. 3, 4, 5, 6. they think we talk too precisely or presumptuously to them.
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You would think by their proud contempt of his threatnings, and their boldness and carelesness in sin, that these silk-worms did imagine they had conquered heaven, and the righteous God were afraid to meddle with them;
You would think by their proud contempt of his threatenings, and their boldness and carelessness in since, that these silkworms did imagine they had conquered heaven, and the righteous God were afraid to meddle with them;
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or that he would reverse his Laws and pervert his judgement for fear of dishonouring or offending them. Little do they think how many Dives'es are now in hell.
or that he would reverse his Laws and pervert his judgement for Fear of Dishonoring or offending them. Little do they think how many Riches' Are now in hell.
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[ For God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses, ] Psal. 68. 21. [ He is not a God that hath pleasure in wickedness;
[ For God shall wound the head of his enemies, and the hairy scalp of such a one as Goes on still in his Trespasses, ] Psalm 68. 21. [ He is not a God that hath pleasure in wickedness;
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he hateth all the workers of iniquity, Psal. 5. 3, 4. The ungodly (that delight not in the Law of the Lord) are like the chaffe that the wind driveth away:
he hates all the workers of iniquity, Psalm 5. 3, 4. The ungodly (that delight not in the Law of the Lord) Are like the chaff that the wind drives away:
and all the Nations that forget God, Psal. 9. 17. ] Cannot you endure to hear and consider of these things? How then will you endure to feel them? God will not flatter you.
and all the nations that forget God, Psalm 9. 17. ] Cannot you endure to hear and Consider of these things? How then will you endure to feel them? God will not flatter you.
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how little will it do to save you from the everlasting wrath of God? or to avert his sentence which must shortly pass on all that are impenitent? And yet prosperity so befooleth sensual men, that they must hear of none of this:
how little will it do to save you from the everlasting wrath of God? or to avert his sentence which must shortly pass on all that Are impenitent? And yet Prosperity so befooleth sensual men, that they must hear of none of this:
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If you speak as Christ did to the Pharises, Mat. 21. 45. that they perceived that he spake of them, they take you for their enemy for telling them the truth, Gal. 4. 16. and meet our doctrine as Ahab did Elijah, 2 King. 21. 20. Hast thou found me O mine enemy!
If you speak as christ did to the Pharisees, Mathew 21. 45. that they perceived that he spoke of them, they take you for their enemy for telling them the truth, Gal. 4. 16. and meet our Doctrine as Ahab did Elijah, 2 King. 21. 20. Hast thou found me Oh mine enemy!
and 1 King. 18. 17. Art thou he that troubleth Israel? or as the same Ahab of Micaiah, 1 King. 22. 8. There is one man (Micaiah) of whom we may enquire of the Lord: but I hate him;
and 1 King. 18. 17. Art thou he that Troubles Israel? or as the same Ahab of Micaiah, 1 King. 22. 8. There is one man (Micaiah) of whom we may inquire of the Lord: but I hate him;
] They behave themselves to faithful Ministers, as if it were a part of their inviolable honour and priviledge, to be mortally sick without the trouble of a Physician, and to have no body tell them that they are out of their way, till it be too late,
] They behave themselves to faithful Ministers, as if it were a part of their inviolable honour and privilege, to be mortally sick without the trouble of a physician, and to have no body tell them that they Are out of their Way, till it be too late,
And thus prosperity makes them willingly deaf and blind, and turn away their ears from the hearing of the Law, and then their prayers for mercy in their distress are rejected as abominable by the Lord, Prov. 1. 24. to 33. and 28 ▪ 9.
And thus Prosperity makes them willingly deaf and blind, and turn away their ears from the hearing of the Law, and then their Prayers for mercy in their distress Are rejected as abominable by the Lord, Curae 1. 24. to 33. and 28 ▪ 9.
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but the prosperous, blinded, sensual great ones of the world? The Princes make it their petition against Jeremy to the King, [ We beseech thee let this man be put to death:
but the prosperous, blinded, sensual great ones of the world? The Princes make it their petition against Jeremiah to the King, [ We beseech thee let this man be put to death:
for this man seeketh not the welfare of his people but the hurt, Jer. 38. 4. It was the Presidents and Princes that said of Daniel, [ We shall not find any occasion against this Daniel, except we find it against him concerning the Law of his God, Dan. 6. 5. ] Were it not lest some malicious hearer should misapply it,
for this man seeks not the welfare of his people but the hurt, Jer. 38. 4. It was the Presidents and Princes that said of daniel, [ We shall not find any occasion against this daniel, except we find it against him Concerning the Law of his God, Dan. 6. 5. ] Were it not lest Some malicious hearer should misapply it,
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and think I sought to diminish the reputation of Magistrates, while I shew the effects of the prosperity of fools, I should give you abundance of such lamentable instances,
and think I sought to diminish the reputation of Magistrates, while I show the effects of the Prosperity of Fools, I should give you abundance of such lamentable instances,
and tell you how commonly the great ones of the world have in all ages set themselves and taken counsel against the Lord and against his Christ, Psal. 2. and stumbled upon the corner-stone,
and tell you how commonly the great ones of the world have in all ages Set themselves and taken counsel against the Lord and against his christ, Psalm 2. and stumbled upon the cornerstone,
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as Satan is called the Prince of this world, no wonder if he rule the men of the world, that have their portion in this life, Psal. 17. 14. and can command his armies,
as Satan is called the Prince of this world, no wonder if he Rule the men of the world, that have their portion in this life, Psalm 17. 14. and can command his armies,
and engage them, and enrage them against the servants of the Most High, that run not with them to the same excess of ryot, 1 Pet. 4. 4. And as James saith (as aforecited) [ Do not the rich oppress you,
and engage them, and enrage them against the Servants of the Most High, that run not with them to the same excess of riot, 1 Pet. 4. 4. And as James Says (as aforecited) [ Do not the rich oppress you,
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They cannot abide to take off their minds from their sensual delights and vanities, and to trouble themselves about the things of life eternal, come on't what will;
They cannot abide to take off their minds from their sensual delights and vanities, and to trouble themselves about the things of life Eternal, come oned what will;
they are resolv'd to venture, and please their flesh, and enjoy what the world will afford them while they may, till suddenly God surprizeth them with his dreadful call, [ Thou fool, this night shall thy soul be required of thee:
they Are resolved to venture, and please their Flesh, and enjoy what the world will afford them while they may, till suddenly God surpriseth them with his dreadful call, [ Thou fool, this night shall thy soul be required of thee:
and if any man love the world, the love of the Father is not in him, Jam. 4. 4. 1 Joh. 2. 15. And undoubtedly the more amiable the world appears, the more strongly it doth allure the soul to love it.
and if any man love the world, the love of the Father is not in him, Jam. 4. 4. 1 John 2. 15. And undoubtedly the more amiable the world appears, the more strongly it does allure the soul to love it.
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6. Moreover these fools are by prosperity so lifted up with pride, that God abhors them, and is as it were engaged to abase them. For [ The Lord will destroy the house of the proud, ] Prov. 15. 25. [ Every one that is proud in heart is an abomination to the Lord:
6. Moreover these Fools Are by Prosperity so lifted up with pride, that God abhors them, and is as it were engaged to abase them. For [ The Lord will destroy the house of the proud, ] Curae 15. 25. [ Every one that is proud in heart is an abomination to the Lord:
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He hath filled the hungry with good things, and the rich he hath sent empty away, ] Luk. 1. 51, 52, 53. [ In the things wherein they deal proudly, he is above them, ] Exod. 18. 11. [ For every one that exalteth himself shall be abased:
He hath filled the hungry with good things, and the rich he hath sent empty away, ] Luk. 1. 51, 52, 53. [ In the things wherein they deal proudly, he is above them, ] Exod 18. 11. [ For every one that Exalteth himself shall be abased:
] Job 9. 4. [ Who hath hardened himself against him and hath prospered? ] They all imagine a vain thing, that set themselves and take counsel together against the Lord,
] Job 9. 4. [ Who hath hardened himself against him and hath prospered? ] They all imagine a vain thing, that Set themselves and take counsel together against the Lord,
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And Mat. 18. 6. [ Who so shall offend one of these little ones which believe in me, it were better for him that a milstone were hanged about his neck,
And Mathew 18. 6. [ Who so shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck,
because thou hast done this, and hast not hearkened, &c. ] III. BEfore I tell you what use to make of the Doctrine of this text, I shall first tell you by way of caution, what use you should not make of it.
Because thou hast done this, and hast not harkened, etc. ] III. BEfore I tell you what use to make of the Doctrine of this text, I shall First tell you by Way of caution, what use you should not make of it.
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1. Though the prosperity of fools destroy them, do not hence accuse God that giveth them prosperity. 2. Nor do not think to excuse your selves. 3. Nor do not think that riches are evil:
1. Though the Prosperity of Fools destroy them, do not hence accuse God that gives them Prosperity. 2. Nor do not think to excuse your selves. 3. Nor do not think that riches Are evil:
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5. Take heed lest under pretence of contemning riches and prosperity, you be tempted to contemn your Governours, or to speak evil of dignities, or diminish the honour of those that are set over us, whose honour is necessary to the ends of Government,
5. Take heed lest under pretence of contemning riches and Prosperity, you be tempted to contemn your Governors, or to speak evil of dignities, or diminish the honour of those that Are Set over us, whose honour is necessary to the ends of Government,
Though James reprove the Church for partiality in over-honouring a man for a gold-ring or gay apparel, yet doth he not go about to abate the honour of authority. Magistracy, and riches must be here distinguished.
Though James reprove the Church for partiality in over-honouring a man for a Gold ring or gay apparel, yet does he not go about to abate the honour of Authority. Magistracy, and riches must be Here distinguished.
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6. Take heed lest while you declaim of the misery of the rich, you think to be saved meerly for being poor. For poor or rich, if you be ungodly, you must turn or die. God doth not condemn men for their riches, but their sin: Nor save any for their poverty, but their faith and piety (through Christ.)
6. Take heed lest while you declaim of the misery of the rich, you think to be saved merely for being poor. For poor or rich, if you be ungodly, you must turn or die. God does not condemn men for their riches, but their since: Nor save any for their poverty, but their faith and piety (through christ.)
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4. Honour those ever with a double honour, that are great and godly, that are rich and religious; not because they are rich, but because they are so strong and excellent in grace, as to overcome such great temptations;
4. Honour those ever with a double honour, that Are great and godly, that Are rich and religious; not Because they Are rich, but Because they Are so strong and excellent in grace, as to overcome such great temptations;
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for all his abundance of fleshly accommodations, and that devoteth and improveth all his power, and honour, and interest, to the promoting of holiness, love and concord?
for all his abundance of fleshly accommodations, and that devoteth and improveth all his power, and honour, and Interest, to the promoting of holiness, love and concord?
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5. Let great men have a double interest in your prayers. They have a double need of grace and help; and we have a double need that they should be gracious. O think how hard it is to save their faith, their innocency,
5. Let great men have a double Interest in your Prayers. They have a double need of grace and help; and we have a double need that they should be gracious. Oh think how hard it is to save their faith, their innocency,
Quest. 1. Can any thing prove him truly wise that directly contradicteth the wisdom of the Lord? and valueth most the things that are most vilified by the doctrine and example of Christ and his Apostles? and vilifieth that which Christ extolleth?
Quest. 1. Can any thing prove him truly wise that directly Contradicteth the Wisdom of the Lord? and valueth most the things that Are most vilified by the Doctrine and Exampl of christ and his Apostles? and vilifieth that which christ extolleth?
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Quest. 3. Is he wise that preferreth a feather to a Kingdom? an hour to eternity? earth to heaven? If you say you do not so, let your thoughts, your desires, your delights, your cares, and your labour and diligence be the witnesses:
Quest. 3. Is he wise that preferreth a feather to a Kingdom? an hour to eternity? earth to heaven? If you say you do not so, let your thoughts, your Desires, your delights, your Cares, and your labour and diligence be the Witnesses:
A man of reason should never make such a matter of nothing, as if there were so great a difference between riches and poverty, honour and dishonour; and a mans life or happiness consisted in his abundance!
A man of reason should never make such a matter of nothing, as if there were so great a difference between riches and poverty, honour and dishonour; and a men life or happiness consisted in his abundance!
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and business and pleasures of the world, to be diverted and hindered from the speedy setling and securing your everlasting state? should not a man of reason without delay, the first thing he doth, make sure of his title to eternal happiness,
and business and pleasures of the world, to be diverted and hindered from the speedy settling and securing your everlasting state? should not a man of reason without Delay, the First thing he does, make sure of his title to Eternal happiness,
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when he is not sure of another hour, and if he miscarry in this, he is undone for ever? should that time be laught and plaid away, that hasteth so fast,
when he is not sure of Another hour, and if he miscarry in this, he is undone for ever? should that time be laughed and played away, that hastes so fast,
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and what a sad preparation you are making, and how little a while the musick, the feast, the cards and dice, the filthy lusts and wanton dalliance will continue? and what a damp of self-tormenting desperation will seize upon those careless scornful hearts, that now will not be wakened and warned,
and what a sad preparation you Are making, and how little a while the music, the feast, the cards and dice, the filthy Lustiest and wanton dalliance will continue? and what a damp of self-tormenting desperation will seize upon those careless scornful hearts, that now will not be wakened and warned,
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and whether this be the work that the God of heaven did send you about into the world? and whether it would be more comfortable to your review when time is gone, to think of your dayes of sensual delight,
and whither this be the work that the God of heaven did send you about into the world? and whither it would be more comfortable to your review when time is gone, to think of your days of sensual delight,
and that I had been among the Saints that foresaw and provided for this day, when I drown'd the voyce of Christ and conscience, with the laughter of a fool,
and that I had been among the Saints that foresaw and provided for this day, when I drowned the voice of christ and conscience, with the laughter of a fool,
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Paul had a better heart then I, that ceased not to war• every one day and night with tears, Act. 20. 31. and speaketh thus of such as you [ Phil. 3. 18, 19. For many walk, of whom I have told you often,
Paul had a better heart then I, that ceased not to war• every one day and night with tears, Act. 20. 31. and speaks thus of such as you [ Philip 3. 18, 19. For many walk, of whom I have told you often,
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or hypocritical life, that we commend to you under the name of godliness: especially when you see the sadness of some honest souls, that are abused by Satan through the advantages of melancholy.
or hypocritical life, that we commend to you under the name of godliness: especially when you see the sadness of Some honest Souls, that Are abused by Satan through the advantages of melancholy.
and the commands of Christ, that chargeth them alway to rejoyce. Do you think that I cannot have more solid joy with my daily bread, in the apprehensions of the love of God, and the belief of his promises of eternal life,
and the commands of christ, that charges them always to rejoice. Do you think that I cannot have more solid joy with my daily bred, in the apprehensions of the love of God, and the belief of his promises of Eternal life,
then foolish mirth comes to, that's likened to the crackling of thorns in the fire? Eccles. 7. 6. you are for mirth; and we are for mirth: but its a hearty, solid, spiritual, grounded, lasting mirth that we invite you to:
then foolish mirth comes to, that's likened to the crackling of thorns in the fire? Eccles. 7. 6. you Are for mirth; and we Are for mirth: but its a hearty, solid, spiritual, grounded, lasting mirth that we invite you to:
Had you but tasted once the difference between this inward feast, and yours, I should need no more words with you, to perswade you that godliness is a life of joy. Dare any of you say and stand to it, that there is not greater matter for joy in the love of Christ,
Had you but tasted once the difference between this inward feast, and yours, I should need no more words with you, to persuade you that godliness is a life of joy. Dare any of you say and stand to it, that there is not greater matter for joy in the love of christ,
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nor saith enough to foresee that which will so sadly and speedily spoil the sport? To be foolishly merry in the midst of misery, doth but make you the objects of greater compassion.
nor Says enough to foresee that which will so sadly and speedily spoil the sport? To be foolishly merry in the midst of misery, does but make you the objects of greater compassion.
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what pitty is it to see them so eager for prosperity, and so regardless of the proper use and benefit of it? O be not like the Bee that is drowned in her own honey.
what pity is it to see them so eager for Prosperity, and so regardless of the proper use and benefit of it? O be not like the Bee that is drowned in her own honey.
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You look not then for laced speeches, but will more patiently hear our plain discourses of eternal life. 2. Then you will seem serious your selves, and speak almost like those that you called Pr•cisians and Puritans, for remembring you of these things in your prosperity. 3. Then you have some better relish of truth and duty;
You look not then for laced Speeches, but will more patiently hear our plain discourses of Eternal life. 2. Then you will seem serious your selves, and speak almost like those that you called Pr•cisians and Puritans, for remembering you of these things in your Prosperity. 3. Then you have Some better relish of truth and duty;
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and are 〈 ◊ 〉 engaged to the destroying of those that are not of your opinions in all your formalities. 5. You would then shake the head at him that should offer you cards, or dice, or fleshly vanities;
and Are 〈 ◊ 〉 engaged to the destroying of those that Are not of your opinions in all your formalities. 5. You would then shake the head At him that should offer you cards, or dice, or fleshly vanities;
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and the flames of hell, and dare look before him to eternity with hope and comfort? and shall live with Christ in joy for ever? 3. Is he not safe that hath no enemy,
and the flames of hell, and Dare look before him to eternity with hope and Comfort? and shall live with christ in joy for ever? 3. Is he not safe that hath no enemy,
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and will not fear what man can do, while the Almighty is our rock, and fort ress: well may we be quiet from the fear of evil, when we are saved from the great everlasting evil! No evil shall follow us into heaven;
and will not Fear what man can do, while the Almighty is our rock, and fort ress: well may we be quiet from the Fear of evil, when we Are saved from the great everlasting evil! No evil shall follow us into heaven;
or their joy or melody interrupted, by all the race of earth or hell? The glory of the sun may sooner be darkened or ble•ished by obloquy, then their celestial glory:
or their joy or melody interrupted, by all the raze of earth or hell? The glory of the sun may sooner be darkened or ble•ished by obloquy, then their celestial glory:
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