Faith in the just victorious over the world a sermon preached at the Savoy in the French Church, on Sunday Octob. 10, 1669 / by D. Brevall ... ; translated into English by Dr. Du-Moulin ...
PRovidence, which is admirable in all things, is so especially in the Oeconomy of the Scripture, where, that which is sometimes but occasional, is nevertheless of infinite use and consequence:
PRovidence, which is admirable in all things, is so especially in the Oeconomy of the Scripture, where, that which is sometime but occasional, is nevertheless of infinite use and consequence:
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Of this we have in the Text a very Authentick Instance, since the whole verse seems to have been written only upon the occasion of that which went before, where St. John having said, that the Commandments of God are not grievous;
Of this we have in the Text a very Authentic Instance, since the Whole verse seems to have been written only upon the occasion of that which went before, where Saint John having said, that the commandments of God Are not grievous;
and foreseeing the objections of an infinite number of people, to whom they are (without doubt) very difficult, found himself insensibly engaged to render this reason;
and Foreseeing the objections of an infinite number of people, to whom they Are (without doubt) very difficult, found himself insensibly engaged to render this reason;
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Now you see, Christians, that there was nothing more necessary to be taught, then that which at first sight seem'd to be taught us here by chance only.
Now you see, Christians, that there was nothing more necessary to be taught, then that which At First sighed seemed to be taught us Here by chance only.
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In effect, where can be found in one or the other Testament, more instruction, or more mysteries then in these few words? must not one have leaned on the bosome of JESUS,
In Effect, where can be found in one or the other Testament, more instruction, or more Mysteres then in these few words? must not one have leaned on the bosom of JESUS,
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as this Apostle did? must not one have drunk (as St. Austin speaks) in this source of wisdom, to comprehend so many marvels in so few words? I dare say, that not only the Law and the Prophets,
as this Apostle did? must not one have drunk (as Saint Austin speaks) in this source of Wisdom, to comprehend so many marvels in so few words? I Dare say, that not only the Law and the prophets,
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for, if they are born of God, if they have overcome the world, and if the triumph be obtained by faith, which is wanting to the consummation of the vertue,
for, if they Are born of God, if they have overcome the world, and if the triumph be obtained by faith, which is wanting to the consummation of the virtue,
shall I not this day competently fulfil the dispensation of my Ministery, if in one verse of Scripture, which I endeavor to expound, I clear unto you these three great Mysteries that comprehend all holiness? letting you see,
shall I not this day competently fulfil the Dispensation of my Ministry, if in one verse of Scripture, which I endeavour to expound, I clear unto you these three great Mysteres that comprehend all holiness? letting you see,
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to finde, whether any thing could be born of God, by any sort of Generation; the greatest number, and the most subtil, believed that it was impossible;
to find, whither any thing could be born of God, by any sort of Generation; the greatest number, and the most subtle, believed that it was impossible;
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but, the better to discern of what this Apostle speaks here, we ought to take notice that generally, the Scripture gives this illustrious praise to be born of God, to all that he hath produced with some resemblance of himself:
but, the better to discern of what this Apostle speaks Here, we ought to take notice that generally, the Scripture gives this illustrious praise to be born of God, to all that he hath produced with Some resemblance of himself:
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whence he concludeth, that the advantage to be born of God, (that is, to have God for Father) belongeth 1. To the Word. 2. To Creatures meerly material.
whence he Concludeth, that the advantage to be born of God, (that is, to have God for Father) belongeth 1. To the Word. 2. To Creatures merely material.
To Creatures intelligent and reasonable (that is, to Men and Angels) by their understanding and reason, which are the illustrious Images of God himself.
To Creatures intelligent and reasonable (that is, to Men and Angels) by their understanding and reason, which Are the illustrious Images of God himself.
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The Scripture doth fully witness it when it says so often, that he is the only Son, or, only begotten of God, and when by Excellence it saith in Rom. 5.32. That He is God's own Son;
The Scripture does Fully witness it when it Says so often, that he is the only Son, or, only begotten of God, and when by Excellence it Says in Rom. 5.32. That He is God's own Son;
for, though Jesus Christ, who is this Adorable Person, hath overcome the World, as himself doth witness by the same Evangelist, in the 16th. chapter of his History, verse 33. and, though it be also in some manner by means of faith that he hath triumphed;
for, though jesus christ, who is this Adorable Person, hath overcome the World, as himself does witness by the same Evangelist, in the 16th. chapter of his History, verse 33. and, though it be also in Some manner by means of faith that he hath triumphed;
and that they cannot belong to Jesus Christ, who, though he be the Author and Finisher of our Faith, (as St. Paul calls him, in the XIII. Chapter of the Epistle to the Hebrews ) yet he hath it not formally, since he cannot have faith of that which he hath the knowledge, the experience of the sight.
and that they cannot belong to jesus christ, who, though he be the Author and Finisher of our Faith, (as Saint Paul calls him, in the XIII. Chapter of the Epistle to the Hebrews) yet he hath it not formally, since he cannot have faith of that which he hath the knowledge, the experience of the sighed.
So when St. John speaks here of that which is born of God, he speaks but of those which have onely an imperfect resemblance of him, differing from that of Nature ▪ and yet he speaks not of all sorts: for,
So when Saint John speaks Here of that which is born of God, he speaks but of those which have only an imperfect resemblance of him, differing from that of Nature ▪ and yet he speaks not of all sorts: for,
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it is true, that God having produced them, and they representing to us, (as they do all) some of his perfections, God may justly be called their Father:
it is true, that God having produced them, and they representing to us, (as they do all) Some of his perfections, God may justly be called their Father:
though destitute of intelligence and reason, since, besides that God made them, they have moreover this advantage, to represent him in some sort, in the judgment of St. Paul who saith in the first Chapter of the Epistle to the Romans, the 20. verse, that, the invisible things of him are clearly seen from the Creation of the world, being understood by the things that are made.
though destitute of intelligence and reason, since, beside that God made them, they have moreover this advantage, to represent him in Some sort, in the judgement of Saint Paul who Says in the First Chapter of the Epistle to the Roman, the 20. verse, that, the invisible things of him Are clearly seen from the Creation of the world, being understood by the things that Are made.
for though the Angels are the least imperfect images of God, (which gave occasion to a learned man to call them, The bright Looking Glasses of the Godhead ) and though by the right of this resemblance there is nothing in Nature that more justly deserves the title of the children of God then they do;
for though the Angels Are the least imperfect Images of God, (which gave occasion to a learned man to call them, The bright Looking Glasses of the Godhead) and though by the right of this resemblance there is nothing in Nature that more justly deserves the title of the children of God then they do;
for though reason hath made them fair Copies, and illustrious Images of the Divinity, to answer (what St. Paul highly in their praise saith) that they are the Image of the Glory of God:
for though reason hath made them fair Copies, and illustrious Images of the Divinity, to answer (what Saint Paul highly in their praise Says) that they Are the Image of the Glory of God:
as it appeareth in Luke 20. where they are expresly called The Children of God, because they are children of the Resurrection, heirs and actual possessors of Glory;
as it appears in Lycia 20. where they Are expressly called The Children of God, Because they Are children of the Resurrection, Heirs and actual Possessors' of Glory;
It remaineth then, that it must needs be of the Just on earth that our Text speaks, that is, of those that God hath regenerated, who resemble him in grace and holiness,
It remains then, that it must needs be of the Just on earth that our Text speaks, that is, of those that God hath regenerated, who resemble him in grace and holiness,
since in the very Schools it is a common Doctrine, that Creation is a work so proper to God, that it is impossible for all other Powers of Heaven and Earth to create so much as one grain of Sand onely;
since in the very Schools it is a Common Doctrine, that Creation is a work so proper to God, that it is impossible for all other Powers of Heaven and Earth to create so much as one grain of Sand only;
In effect, who can give a participation of the Being of God, but God himself? and what but an infinite Agent can be capable of an infinite production? It is known that none but God is so;
In Effect, who can give a participation of thee Being of God, but God himself? and what but an infinite Agent can be capable of an infinite production? It is known that none but God is so;
neither Instructions, nor Promises, nor Threatnings, nor Recompences, nor Chastisements; and all for their good: for he intends nothing by such different Dispensations but to make them better.
neither Instructions, nor Promises, nor Threatenings, nor Recompenses, nor Chastisements; and all for their good: for he intends nothing by such different Dispensations but to make them better.
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You doubt not of his Protection, since he tells us in the Scripture, that he preserves them as the Apple of his eye, that he covers them under the shadow of his wings, that he doth compass them with a wall of fire, that he watches day and night to defend them, that he comforts them in their afflictions, that he upholds them in their prosperities, to the end they may not be cast down by the one,
You doubt not of his Protection, since he tells us in the Scripture, that he preserves them as the Apple of his eye, that he covers them under the shadow of his wings, that he does compass them with a wall of fire, that he watches day and night to defend them, that he comforts them in their afflictions, that he upholds them in their Prosperities, to the end they may not be cast down by the one,
What will he not do to advance them? He makes them go up (as the Psalmist speaks from vertue to vertue, from knowledge to knowledge, from holiness to holiness, from Glory to Glory:
What will he not do to advance them? He makes them go up (as the Psalmist speaks from virtue to virtue, from knowledge to knowledge, from holiness to holiness, from Glory to Glory:
So high doth St. Paul raise the conformity of the Just with God, when he saith in the eighth chap. to the Romans, That they are become one spirit with him, which is an evident mark of the highest perfection of resemblance. Well then, Brethren!
So high does Saint Paul raise the conformity of the Just with God, when he Says in the eighth chap. to the Roman, That they Are become one Spirit with him, which is an evident mark of the highest perfection of resemblance. Well then, Brothers!
Have not the most ancient Fathers been of this opinion? Judge ye of it by this fine learned expression of Gregory Nazianzen, who says, the Son is the definition of the Father, that is, the Son is but the expounding of what his Father is:
Have not the most ancient Father's been of this opinion? Judge you of it by this fine learned expression of Gregory Nazianzen, who Says, the Son is the definition of the Father, that is, the Son is but the expounding of what his Father is:
It is the same that our Apostle gives us in the second chapter of his first Epistle, If you know, (saith he) that God is just, know that whosoever doth righteousness is born of him.
It is the same that our Apostle gives us in the second chapter of his First Epistle, If you know, (Says he) that God is just, know that whosoever does righteousness is born of him.
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and in the great number of vertues comprehended in his Justice, the same Apostle in the same Epistle, reduceth the necessity of this resemblance to the love of our Neighbour;
and in the great number of Virtues comprehended in his justice, the same Apostle in the same Epistle, reduceth the necessity of this resemblance to the love of our Neighbour;
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since, so few love their brethren? do you love your brethren, you that tear them by your calumnies? do you love them, you that take pleasure in their disgraces? and are tormented with their prosperities? in good earnest, do you think you love them, who seek so many occasions to hurt them,
since, so few love their brothers? do you love your brothers, you that tear them by your calumnies? do you love them, you that take pleasure in their disgraces? and Are tormented with their Prosperities? in good earnest, do you think you love them, who seek so many occasions to hurt them,
but confess ingenuously, that we do not love our brethren, while we harbour grudges against them ▪ coldness, sharpness, envy, suspition, contempt, with infinite other dispositions and thoughts that are more criminal.
but confess ingenuously, that we do not love our brothers, while we harbour grudges against them ▪ coldness, sharpness, envy, suspicion, contempt, with infinite other dispositions and thoughts that Are more criminal.
for what resemblance can we have of any person, if we hate what he loves? since love and hate are the two great Movers which carry on the rest of our Passions, there is necessarily a hatred between two wills,
for what resemblance can we have of any person, if we hate what he loves? since love and hate Are the two great Movers which carry on the rest of our Passion, there is necessarily a hatred between two wills,
Amongst infinite circumstances that compose an illustrious victory, the most considerable is the force of the Enemie which is overcome, whence a great Historian took occasion to say, That a Triumph was so much the more illustrious,
among infinite Circumstances that compose an illustrious victory, the most considerable is the force of the Enemy which is overcome, whence a great Historian took occasion to say, That a Triumph was so much the more illustrious,
therefore the Scripture describes with so much care the powerful Armies of Pharaoh, Holophernes, Sennacherib, and all the other great enemies of Israel: for thereby a greater ground is afforded for admiring the Conqueror;
Therefore the Scripture describes with so much care the powerful Armies of Pharaoh, Holofernes, Sennacherib, and all the other great enemies of Israel: for thereby a greater ground is afforded for admiring the Conqueror;
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I must follow the Example the Scripture gives me, and let you see what is the strength of this world which is overcome in the Text by the children of God, that you may judge of the glory of the Triumph,
I must follow the Exampl the Scripture gives me, and let you see what is the strength of this world which is overcome in the Text by the children of God, that you may judge of the glory of the Triumph,
since it never speaks of the world but in a physical or moral sense, that is, the world is still put in a natural or mystical signification in Scripture.
since it never speaks of the world but in a physical or moral sense, that is, the world is still put in a natural or mystical signification in Scripture.
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Secondly, in many Texts it meaneth the Earth only, as in Saint Matthew chap. 4. where it is said, That the Tempter shewed Jesus Christ all the Kingdoms of the World.
Secondly, in many Texts it means the Earth only, as in Saint Matthew chap. 4. where it is said, That the Tempter showed jesus christ all the Kingdoms of the World.
and in the Epistles of Saint Paul and Saint John: as, when it is said in the second of the Corinthians chap. 5. verse 19. That God was in Christ, reconciling the World to himself.
and in the Epistles of Saint Paul and Saint John: as, when it is said in the second of the Corinthians chap. 5. verse 19. That God was in christ, reconciling the World to himself.
But, to take it spiritually, in a moral or mystical sense, it sometimes signifies, according to the style of Scripture, those who seek only earthly things, without caring to obtain the heavenly, as John 16.20. where Jesus Christ said to his Apostles, You shall weep, but the world shall rejoyce again in this spiritual way;
But, to take it spiritually, in a moral or mystical sense, it sometime signifies, according to the style of Scripture, those who seek only earthly things, without caring to obtain the heavenly, as John 16.20. where jesus christ said to his Apostles, You shall weep, but the world shall rejoice again in this spiritual Way;
He gives this reason for it, that those who are born of God overcome the World, that is, they overcome the things which make the Commandments of God grievous;
He gives this reason for it, that those who Are born of God overcome the World, that is, they overcome the things which make the commandments of God grievous;
how many people are there who are very witty, whom Nature has made very sensible of Vertue and Honour, who yet suffer themselves to be corrupted by these Maxims, and unlucky Passions.
how many people Are there who Are very witty, whom Nature has made very sensible of Virtue and Honour, who yet suffer themselves to be corrupted by these Maxims, and unlucky Passion.
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he acknowledgeth, that after all his godly resolutions to live well, one only word that Pleasure suggested to him, plunged him more than ever, in his former disorderly course;
he acknowledgeth, that After all his godly resolutions to live well, one only word that Pleasure suggested to him, plunged him more than ever, in his former disorderly course;
he sayes himself there were continual Combats within him, and after Grace had sometimes made a good progress in the work of his conversion, Pleasure came and overthrew all;
he Says himself there were continual Combats within him, and After Grace had sometime made a good progress in the work of his conversion, Pleasure Come and overthrew all;
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and when he was ready to yield to Grace, Pleasure pull'd him by the Cloak, saying, What Austin! Wilt thou forsake this and that? Can'st thou resolve to forsake me? Can'st thou live without my Divertisements? there needed no more to captivate the heart of Austin; all that Grace had said, made no more impression on him;
and when he was ready to yield to Grace, Pleasure pulled him by the Cloak, saying, What Austin! Wilt thou forsake this and that? Canst thou resolve to forsake me? Canst thou live without my Divertisements? there needed no more to captivate the heart of Austin; all that Grace had said, made no more impression on him;
and it fell out oft-times, that such as had generously resisted all the rage and cruelty of the Executioner, sunk under the temptation of Pleasure. Alas!
and it fell out ofttimes, that such as had generously resisted all the rage and cruelty of the Executioner, sunk under the temptation of Pleasure. Alas!
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there were few found generous enough to do that which we read but of one, who being importun'd on all sides by Pleasure to yield, bit out his Tongue with his Teeth,
there were few found generous enough to do that which we read but of one, who being importuned on all sides by Pleasure to yield, bit out his Tongue with his Teeth,
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and there were as few of those who were so far from yielding to the sweet perswasions of Voluptuousness, that they dyed of sorrow for living among Pleasures;
and there were as few of those who were so Far from yielding to the sweet persuasions of Voluptuousness, that they died of sorrow for living among Pleasures;
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Interest and Ambition, which are the two other Enemies that the World presents us to fight with, have not much less force than Pleasure, to corrupt the innocency of our hearts;
Interest and Ambition, which Are the two other Enemies that the World presents us to fight with, have not much less force than Pleasure, to corrupt the innocency of our hearts;
Even in the Times that seemed most innocent, did not Interest make an universal Corruption in the World? Was it not the offence of Saul, and all Israel, 1 Sam. 15. where Interest had more power than the Commands or Threatnings of God,
Even in the Times that seemed most innocent, did not Interest make an universal Corruption in the World? Was it not the offence of Saul, and all Israel, 1 Sam. 15. where Interest had more power than the Commands or Threatenings of God,
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reserving in despight of God's prohibition, all that was precious in the spoyles of the defeated Army? Was it not Interest that corrupted a Disciple in the very Family of Jesus Christ,
reserving in despite of God's prohibition, all that was precious in the spoils of the defeated Army? Was it not Interest that corrupted a Disciple in the very Family of jesus christ,
and transported him to that Sacriledge to sell and betray his good Master? Hath not this passion daily, the same power? Is it not for Interest that so many in the World continually betray the Son of God? Do not all men almost prefer their Interest,
and transported him to that Sacrilege to fell and betray his good Master? Hath not this passion daily, the same power? Is it not for Interest that so many in the World continually betray the Son of God? Do not all men almost prefer their Interest,
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what fierce desires have we daily to become richer? and how much coldness to become holier and better men? let us consider what is done at Rome upon the Throne of splendid Holiness;
what fierce Desires have we daily to become Richer? and how much coldness to become Holier and better men? let us Consider what is done At Room upon the Throne of splendid Holiness;
you will quickly find, that the same passion that heretofore made Judas sell Jesus Christ, makes the Pope's Officers sell the Holy Ghost every hour; for they sell Archbishoplicks. Pardons, and Forgiveness of Sins;
you will quickly find, that the same passion that heretofore made Judas fell jesus christ, makes the Pope's Officers fell the Holy Ghost every hour; for they fell Archbishoplicks. Pardons, and Forgiveness of Sins;
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within these two years there have been Experiments enough to make the World acknowledge, that of all those that have been converted, perhaps I am one of the most moderate;
within these two Years there have been Experiments enough to make the World acknowledge, that of all those that have been converted, perhaps I am one of the most moderate;
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and certainly, if there had been a stronger temptation, he would not have failed to have made use of it in such an occasion, whereon depended the salvation,
and Certainly, if there had been a Stronger temptation, he would not have failed to have made use of it in such an occasion, whereon depended the salvation,
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Since that unlucky moment, it hath been too much justified, that nothing is so powerful as Ambition, to make us undertake all things against the respect and obedience that we owe to God.
Since that unlucky moment, it hath been too much justified, that nothing is so powerful as Ambition, to make us undertake all things against the respect and Obedience that we owe to God.
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Was it not that enraged passion that made Absalom rebell against his father, the best father of the World? Was it not the same passion that made Athalia the Murderess of her own Children,
Was it not that enraged passion that made Absalom rebel against his father, the best father of the World? Was it not the same passion that made Athalia the Murderess of her own Children,
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was not the ambition of another woman cruel, when, going to take possession of the Throne, she made her Coach and Horses to go over the body of her father that was newly slain? here is too much, my Brethren, to manifest the power of this inhumane passion,
was not the ambition of Another woman cruel, when, going to take possession of the Throne, she made her Coach and Horses to go over the body of her father that was newly slave? Here is too much, my Brothers, to manifest the power of this inhumane passion,
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Conclude then with me, That the World, which according to St. John, and according to our daily Experiments, is nothing but Pleasure, Interest and Ambition, is a very powerful and almost invincible Enemy:
Conclude then with me, That the World, which according to Saint John, and according to our daily Experiments, is nothing but Pleasure, Interest and Ambition, is a very powerful and almost invincible Enemy:
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and, if it be true which a Philosopher sayes, and Tertullian after him, That a man, fighting with the same fortune that Job had to wrestle with on his Dunghil, was a spectacle, worthy the eyes and attention of God:
and, if it be true which a Philosopher Says, and Tertullian After him, That a man, fighting with the same fortune that Job had to wrestle with on his Dunghill, was a spectacle, worthy the eyes and attention of God:
Is it a less worthy sight, when one man alone fights all the Forces of the World? when he is assaulted on all sides by the most tender and charming delights,
Is it a less worthy sighed, when one man alone fights all the Forces of the World? when he is assaulted on all sides by the most tender and charming delights,
and, all the delight of being rich, and his soul not cast down by the violence of this assault? In Conclusion, what a Miracle is it, what a Prodigie, to see a man, whom Ambition tempts with the hopes of greatness;
and, all the delight of being rich, and his soul not cast down by the violence of this assault? In Conclusion, what a Miracle is it, what a Prodigy, to see a man, whom Ambition tempts with the hope's of greatness;
yet, remaining firm in his humility and modesty, not dazled with the glistering of Thrones, Scepters and Crowns, triumphing thus over the World, and all its glory!
yet, remaining firm in his humility and modesty, not dazzled with the glistering of Thrones, Sceptres and Crowns, triumphing thus over the World, and all its glory!
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since the World we speak of, that is, Pleasure, Interest and Ambition, can get no advantage, with all his Forces, over those that have the honour to resemble God, as children resemble their father:
since the World we speak of, that is, Pleasure, Interest and Ambition, can get no advantage, with all his Forces, over those that have the honour to resemble God, as children resemble their father:
how few then are there that have overcome the World, since there are so few that do not find the Commandments of God grievous? it seems to them an insupportable yoke,
how few then Are there that have overcome the World, since there Are so few that do not find the commandments of God grievous? it seems to them an insupportable yoke,
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this illustrious Victory belongs to none but the children of God, whom he hath, as it were, transformed into himself, by a resemblance of holiness, of spirit and life;
this illustrious Victory belongs to none but the children of God, whom he hath, as it were, transformed into himself, by a resemblance of holiness, of Spirit and life;
not only, because God is the chief object of them, but for that he is their immediate principle, to distinguish them from other Vertues which they call Moral, that may spring from elsewhere.
not only, Because God is the chief Object of them, but for that he is their immediate principle, to distinguish them from other Virtues which they call Moral, that may spring from elsewhere.
And St. Paul in the Epistle to the Hebrews agrees well with this sentiment, when he saith, That it is by Faith that so many just persons have done such wonders;
And Saint Paul in the Epistle to the Hebrews agrees well with this sentiment, when he Says, That it is by Faith that so many just Persons have done such wonders;
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what kind of Faith is that, which may be the instrument of so glorious a victory? It seems the Apostle, in the Verse that follows the Text, would spare us the pains of this search:
what kind of Faith is that, which may be the Instrument of so glorious a victory? It seems the Apostle, in the Verse that follows the Text, would spare us the pains of this search:
Who is he (saith he) that overcometh the world, but he that believeth that JESUS is the Son of God? Yet, there being an infinite number of people that believe so much, who notwithstanding, are rather overcome by the World, than Conquerors of it;
Who is he (Says he) that Overcometh the world, but he that Believeth that JESUS is the Son of God? Yet, there being an infinite number of people that believe so much, who notwithstanding, Are rather overcome by the World, than Conquerors of it;
The dead Faith, which is otherwise called unperfect, or unformed, is no more than a conviction we have of a truth upon Divine testimony, without any bettering of our will by that conviction of our understanding;
The dead Faith, which is otherwise called unperfect, or unformed, is no more than a conviction we have of a truth upon Divine testimony, without any bettering of our will by that conviction of our understanding;
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some call this Faith Speculative, or Historical, because it makes one believe only the fact of things, without leading him to other Acts, worthy of such a belief.
Some call this Faith Speculative, or Historical, Because it makes one believe only the fact of things, without leading him to other Acts, worthy of such a belief.
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it must be a generous and warlike Faith, and not a base, cowardly, dejected Faith; which hath no courage neither to undertake, nor to maintain any thing.
it must be a generous and warlike Faith, and not a base, cowardly, dejected Faith; which hath no courage neither to undertake, nor to maintain any thing.
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which, besides that it at first convinceth the understanding, by the Authorities of revealed Truths; perswades the will to approve them, by Sentiments conformable to such holy motions;
which, beside that it At First Convinces the understanding, by the Authorities of revealed Truths; persuades the will to approve them, by Sentiments conformable to such holy motions;
and the same Apostle speaks again of it in the Chapters following, and particularly in Chap 3. ver. 28. where he saith, It is the sense of all Christians, that man is justified by Faith, without the works of Moses his Law. He sayes as much of it, almost in the same words, in the beginning of the fifth Chapter, and in divers other places of the same Epistle,
and the same Apostle speaks again of it in the Chapters following, and particularly in Chap 3. ver. 28. where he Says, It is the sense of all Christians, that man is justified by Faith, without the works of Moses his Law. He Says as much of it, almost in the same words, in the beginning of the fifth Chapter, and in diverse other places of the same Epistle,
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which is the reward of Faith, as he sayes presently after, ver. 9. and certainly, it is that which the Apostle St. Jude, in his Catholique Epistle, ( ver. 20.) calls most holy; not only,
which is the reward of Faith, as he Says presently After, ver. 9. and Certainly, it is that which the Apostle Saint U^de, in his Catholic Epistle, (for. 20.) calls most holy; not only,
because it is the formal holiness of the Soul, but, because that (as Divines expound it) it fulfilleth all duties of holiness, by an entire obedience to the Ordinances and Commands of God;
Because it is the formal holiness of the Soul, but, Because that (as Divines expound it) it fulfilleth all duties of holiness, by an entire Obedience to the Ordinances and Commands of God;
And indeed, there are too many souls among us, either libertine enough, or ill enough instructed, to perswade themselves that there needs nothing but believing, to overcome all, and to be saved:
And indeed, there Are too many Souls among us, either libertine enough, or ill enough instructed, to persuade themselves that there needs nothing but believing, to overcome all, and to be saved:
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The true Sentiment of all Reformed Churches, is, that this Faith is not only a naked and barren belief, which acknowledgeth and confesseth only the truth of our mysteries, without troubling ones self to practise that piety which these mysteries require:
The true Sentiment of all Reformed Churches, is, that this Faith is not only a naked and barren belief, which acknowledgeth and Confesses only the truth of our Mysteres, without troubling ones self to practise that piety which these Mysteres require:
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A man armed with this Faith, may say with the Apostle, That what temptation soever he shall endure, no assaults shall separate him from the love of JESUS CHRIST:
A man armed with this Faith, may say with the Apostle, That what temptation soever he shall endure, no assaults shall separate him from the love of JESUS CHRIST:
for, what can pleasure say to him able to corrupt him? if she promiseth to his body all she hath of tender and sweet, what will the Just do in this rough assault, where he hath all pleasures to fight against? He will oppose his Faith.
for, what can pleasure say to him able to corrupt him? if she promises to his body all she hath of tender and sweet, what will the Just do in this rough assault, where he hath all pleasures to fight against? He will oppose his Faith.
I believe in that God, will he say, who would not live but in pennance, while he lived amongst us, alwayes severe to his flesh, alwayes mortified in his mind;
I believe in that God, will he say, who would not live but in penance, while he lived among us, always severe to his Flesh, always mortified in his mind;
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The assaults of Interest need no less resolution and resistance, they sollicit the faithful Soul with all the perswasions that Gold and Silver are able to make in this World;
The assaults of Interest need no less resolution and resistance, they solicit the faithful Soul with all the persuasions that Gold and Silver Are able to make in this World;
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Methinks I see Ambition with her glistering and her pomps, tempting the heart of the Just, flattering him with all her splendor and grandeur, which use to dazle others;
Methinks I see Ambition with her glistering and her pomps, tempting the heart of the Just, flattering him with all her splendour and grandeur, which use to dazzle Others;
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how can your Faith be victorious over the World, while you are still Slaves to Passion, which is the World it self? and whil'st you observe the Laws and Maxims of the World, more religiously than those of God.
how can your Faith be victorious over the World, while you Are still Slaves to Passion, which is the World it self? and whilst you observe the Laws and Maxims of the World, more religiously than those of God.
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how easily may it be seen, with never so little reflection on our selves, that we have not this Faith? since within us, all is full of Revolts, Ingratitudes,
how Easily may it be seen, with never so little reflection on our selves, that we have not this Faith? since within us, all is full of Revolts, Ingratitudes,
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and Infidelities towards CHRIST, whom we crucifie and defame daily, as St. Paul reproacheth in the sixth of the Epistle to the Hebrews. Is that believing in JESUS Christ with a victorious Faith,
and Infidelities towards CHRIST, whom we crucify and defame daily, as Saint Paul Reproacheth in the sixth of the Epistle to the Hebrews. Is that believing in JESUS christ with a victorious Faith,
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when we believe in him to crucifie him, and disgrace him, by the disorders of our shameful lives? Take my Brethren, take other courses more worthy of him, and of your selves;
when we believe in him to crucify him, and disgrace him, by the disorders of our shameful lives? Take my Brothers, take other courses more worthy of him, and of your selves;
and then you will have a victorious Faith, and you shall be in the number of the just ones, of whom St. John saith in our Text, That they are born of God, that they triumph over the World,
and then you will have a victorious Faith, and you shall be in the number of the just ones, of whom Saint John Says in our Text, That they Are born of God, that they triumph over the World,
Unto this Great GOD, Immortal, Invisible, Adorable FATHER, SON, and HOLY GHOST, who gives us these glorious Hopes, be Honour, Blessing, and Eternal Magnificence. AMEN. THE END.
Unto this Great GOD, Immortal, Invisible, Adorable FATHER, SON, and HOLY GHOST, who gives us these glorious Hope's, be Honour, Blessing, and Eternal Magnificence. AMEN. THE END.
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