a question which, it seems, had been examined, and determined among the Doctours, in the Schools of those days, (for, in Saint Luke, to the like question intimated by our Saviour, another Lawyer readily yields the same answer,
a question which, it seems, had been examined, and determined among the Doctors, in the Schools of those days, (for, in Saint Lycia, to the like question intimated by our Saviour, Another Lawyer readily yields the same answer,
and is therefore commended by our Saviour, with a rectè respondisti, thou hast answered rightly) so that had our Saviour answered otherwise, he had, we may suppose, been taxed of ignorance and unskilfulness, perhaps also of errour and heterodoxie;
and is Therefore commended by our Saviour, with a rectè respondisti, thou hast answered rightly) so that had our Saviour answered otherwise, he had, we may suppose, been taxed of ignorance and unskilfulness, perhaps also of error and heterodoxy;
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to convict him of which seems to have been the design of this Jewish trier or tempter (for he is said to ask NONLATINALPHABET, trying, or tempting him.) But our Saviour defeats his captious intent, by answering, not onely according to truth and the reason of the thing,
to convict him of which seems to have been the Design of this Jewish trier or tempter (for he is said to ask, trying, or tempting him.) But our Saviour defeats his captious intent, by answering, not only according to truth and the reason of the thing,
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for that whosoever doth believe the being of God (according to the most common notion that Name bears) must needs discern himself obliged first and chiefly to perform those acts of mind and will toward him, which most true and earnest love do imply:
for that whosoever does believe the being of God (according to the most Common notion that Name bears) must needs discern himself obliged First and chiefly to perform those acts of mind and will towards him, which most true and earnest love do imply:
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It was then indeed the great commandment of the old (or rather of the young and less perfect) Religion of the Jews, and it is no less of the more adult and improved Religion which the Son of God did institute and teach;
It was then indeed the great Commandment of the old (or rather of the young and less perfect) Religion of the jews, and it is no less of the more adult and improved Religion which the Son of God did institute and teach;
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both as it immediately respects the most excellent, and most necessary performances of Duty (employing our highest faculties in their best operations) and as it imparts vertue and value to all other acts of Duty:
both as it immediately respects the most excellent, and most necessary performances of Duty (employing our highest faculties in their best operations) and as it imparts virtue and valve to all other acts of Duty:
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and hope may draw to an observance of others, but it is Love, that with a kind of willing constraint, and kindly violence carries on cheerfully, vigorously and swiftly to the performance of all God's Commandments:
and hope may draw to an observance of Others, but it is Love, that with a kind of willing constraint, and kindly violence carries on cheerfully, vigorously and swiftly to the performance of all God's commandments:
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we may describe Love in general (for it seems not so easy to define it exactly) to be an Affection or Inclination of the Soul toward an Object, proceeding from an Apprehension and Esteem of some Excellency or some Conveniency therein (its Beauty, Worth,
we may describe Love in general (for it seems not so easy to define it exactly) to be an Affection or Inclination of the Soul towards an Object, proceeding from an Apprehension and Esteem of Some Excellency or Some Conveniency therein (its Beauty, Worth,
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1. A right apprehension and firm persuasion concerning God, and consequently a high esteem of him as most excellent in himself and most beneficial to us:
1. A right apprehension and firm persuasion Concerning God, and consequently a high esteem of him as most excellent in himself and most beneficial to us:
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for such is the frame of our Soul, that the perceptive part doth always go before the appetitive, that affection follows opinion, that no object otherwise moves our desire,
for such is the frame of our Soul, that the perceptive part does always go before the appetitive, that affection follows opinion, that no Object otherwise moves our desire,
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or the slender participations of such Excellencies (of that incomprehensible Wisedom, that uncontrollable Power, that unconfined Bounty, that unblemished Purity, which are united in him,
or the slender participations of such Excellencies (of that incomprehensible Wisdom, that uncontrollable Power, that unconfined Bounty, that unblemished Purity, which Are united in him,
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if the glimmering of some small inconsiderable benefit, the shadow of real profit discovered in these inferiour empty things, is able so strongly to attract our eyes,
if the glimmering of Some small inconsiderable benefit, the shadow of real profit discovered in these inferior empty things, is able so strongly to attract our eyes,
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and fix our hearts upon them, why should not from a like, but so much greater Cause the like Effect proceed? whence can it be that the apprehension of an Object so infinitely lovely,
and fix our hearts upon them, why should not from a like, but so much greater Cause the like Effect proceed? whence can it be that the apprehension of an Object so infinitely lovely,
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so incomparably beneficial (if not passing cursorily through our fancy, but deeply impressed upon our mind) should not proportionably affect and incline us toward Him with all that desire, that delight, that good will which are proper to Love? If we think,
so incomparably beneficial (if not passing cursorily through our fancy, but deeply impressed upon our mind) should not proportionably affect and incline us towards Him with all that desire, that delight, that good will which Are proper to Love? If we think,
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as the Psalmist did, that there is none in heaven or in earth comparable to God (comparable in essential Perfection, comparable in beneficial Influence) why should we not be disposed also to say with him;
as the Psalmist did, that there is none in heaven or in earth comparable to God (comparable in essential Perfection, comparable in beneficial Influence) why should we not be disposed also to say with him;
whence, as the Love of God doth commonly denote all the Duties of Religion, so doth Fear (or Reverence to him) likewise in Scripture style comprehend and express them all;
whence, as the Love of God does commonly denote all the Duties of Religion, so does fear (or reverence to him) likewise in Scripture style comprehend and express them all;
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Hence we may observe, that those devout persons, whose hearts were fullest of this Love, their minds were most employed in meditation upon the Divine Excellencies,
Hence we may observe, that those devout Persons, whose hearts were Fullest of this Love, their minds were most employed in meditation upon the Divine Excellencies,
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and upon the beneficial Emanations from them in Bounty and Mercy upon the Creatures; their Tongues being tuned by their Thoughts, and their inward Esteem breaking forth into Praise.
and upon the beneficial Emanations from them in Bounty and Mercy upon the Creatures; their Tongues being tuned by their Thoughts, and their inward Esteem breaking forth into Praise.
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Every day, all the day long, at all times did they bless God, praise his name, speak of his righteousness, shew forth his salvation, as the Psalmist expresses his practice, arising from Love enlivened by the esteem of God,
Every day, all the day long, At all times did they bless God, praise his name, speak of his righteousness, show forth his salvation, as the Psalmist Expresses his practice, arising from Love enlivened by the esteem of God,
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that yielding up themselves (their Souls and Bodies, their Lives and Goods) to his disposal, with all the like high effects and pregnant signs of Love did flow: but
that yielding up themselves (their Souls and Bodies, their Lives and Goods) to his disposal, with all the like high effects and pregnant Signs of Love did flow: but
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that he is always ready in our needs, and at our desire to employ what is in him of ability for our good and advantage, we may be said to own such a person, to possess and enjoy him;
that he is always ready in our needs, and At our desire to employ what is in him of ability for our good and advantage, we may be said to own such a person, to possess and enjoy him;
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to be tyed (as it were) and joined to him (as 'tis said the soul of Ionathan was knit to the soul of David, so that he loved him as his own soul) And such a propriety in, such a possession of, such an alliance and conjunction to himself God vouchsafes to them, who are duely qualified for so great a good:
to be tied (as it were) and joined to him (as it's said the soul of Ionathan was knit to the soul of David, so that he loved him as his own soul) And such a propriety in, such a possession of, such an alliance and conjunction to himself God vouchsafes to them, who Are duly qualified for so great a good:
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And, He that acknowledgeth the Son (saith Saint John concerning good Christians) NONLATINALPHABET, hath, (or possesseth) the Father also: and to seek; to find; to draw near to; to cleave unto; to abide with, to abide in, and such other phrases frequently do occur in Scripture denoting that near relation which good men stand in toward God;
And, He that acknowledgeth the Son (Says Faint John Concerning good Christians), hath, (or Possesses) the Father also: and to seek; to find; to draw near to; to cleave unto; to abide with, to abide in, and such other phrases frequently do occur in Scripture denoting that near Relation which good men stand in towards God;
implying that he affords them a continual liberty of access, and coming into his especial presence, that he admits them to a kind of converse and communion with himself, full of spiritual benefit and delight;
implying that he affords them a continual liberty of access, and coming into his especial presence, that he admits them to a kind of converse and communion with himself, full of spiritual benefit and delight;
for Love you know is commonly resembled unto, yea even assumes the name of Fire; for that it warms the breast, agitates the spirits, quickens all the powers of Soul,
for Love you know is commonly resembled unto, yea even assumes the name of Fire; for that it warms the breast, agitates the spirits, quickens all the Powers of Soul,
you may imagine as well fire without heat or activity, as love without some ardency of desire. Longing, and thirsting of soul; fainting for, and panting after;
you may imagine as well fire without heat or activity, as love without Some ardency of desire. Longing, and thirsting of soul; fainting for, and panting After;
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if we, as David did, do long after God, we shall also with him earnestly seek God; nor ever be at rest till we have found him. Coherent with this is a
if we, as David did, doe long After God, we shall also with him earnestly seek God; nor ever be At rest till we have found him. Coherent with this is a
let his body be wearied with toil; let his mind be distracted with care; let him be surrounded with obloquy and disgrace — at mihi plaudo ipse domi;
let his body be wearied with toil; let his mind be distracted with care; let him be surrounded with obloquy and disgrace — At mihi plaudo ipse At Home;
and no wonder, while they conceived themselves secure in the possession of their hearts wish; of that, which they incomparably valued and desired above all things;
and no wonder, while they conceived themselves secure in the possession of their hearts wish; of that, which they incomparably valued and desired above all things;
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the doing so being an inseparable property of love; to which we adjoin another. 4. The feeling much displeasure and regret in being deprived of such enjoyment;
the doing so being an inseparable property of love; to which we adjoin Another. 4. The feeling much displeasure and regret in being deprived of such enjoyment;
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Indeed, that which a man principally affects, if he is bereaved thereof, be his condition otherwise how prosperous and comfortable soever, he cannot be contented;
Indeed, that which a man principally affects, if he is bereft thereof, be his condition otherwise how prosperous and comfortable soever, he cannot be contented;
not finding that ready aid in distress, not feeling that cheefull vivacity in obedience, not tasting that sweet relish of devotion, which have been usually afforded thereto;
not finding that ready aid in distress, not feeling that cheefull vivacity in Obedience, not tasting that sweet relish of devotion, which have been usually afforded thereto;
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it will inspire such exclamations as those of the Psalmist: How long, Lord, wilt thou hide thy face? hide not thy face from thy servant, for I am in trouble;
it will inspire such exclamations as those of the Psalmist: How long, Lord, wilt thou hide thy face? hide not thy face from thy servant, for I am in trouble;
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and the protection of his helpfull hand from him (or to frown and lay his heavy hand upon him) had his soul NONLATINALPHABET, extreamly grieved and full of a deadly anguish;
and the protection of his helpful hand from him (or to frown and lay his heavy hand upon him) had his soul, extremely grieved and full of a deadly anguish;
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neither surely was it any other cause than excess of love, which made that temporary desertion so grievous and bitter to him, extorting from his most meek and patient heart that wofull complaint, My God, my God, why hast thou forsaken me!
neither surely was it any other cause than excess of love, which made that temporary desertion so grievous and bitter to him, extorting from his most meek and patient heart that woeful complaint, My God, my God, why hast thou forsaken me!
when by wilfully offending we have (as the Israelites are said to have done) rejected our God, cast him off, and driven him from us; so depriving our selves of propriety in him,
when by wilfully offending we have (as the Israelites Are said to have done) rejected our God, cast him off, and driven him from us; so depriving our selves of propriety in him,
neither if it in any measure abides in us, shall we receive content, till by humble deprecation we have regained some glimpse of God's favour, some hope of being reinstated in our possession of him. Farther yet,
neither if it in any measure abides in us, shall we receive content, till by humble deprecation we have Regained Some glimpse of God's favour, Some hope of being reinstated in our possession of him. Farther yet,
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neither have our desire or our fear, our delight or our grief, our designs or our endeavours any object, any ground in those respects) yet hath he declared, that there be certain interests and concernments, which, out of his abundant goodness and condescension, he doth tender and prosecute as his own;
neither have our desire or our Fear, our delight or our grief, our designs or our endeavours any Object, any ground in those respects) yet hath he declared, that there be certain interests and concernments, which, out of his abundant Goodness and condescension, he does tender and prosecute as his own;
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and highly offended with our injurious and disrespectfull behaviour toward him, in commission of sin and violation of his most just and holy commandments:
and highly offended with our injurious and disrespectful behaviour towards him, in commission of since and violation of his most just and holy Commandments:
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we are capable both of wishing, and (in a manner, as he will interpret and accept it) of doing good to him, by our concurrence with him in promoting those things which he approves and delights in, and in removing the contrary.
we Are capable both of wishing, and (in a manner, as he will interpret and accept it) of doing good to him, by our concurrence with him in promoting those things which he approves and delights in, and in removing the contrary.
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What is it (saith Cicero) to love, but to will or desire, that the person loved should receive the greatest good that can be? Love also doth reconcile, conform,
What is it (Says Cicero) to love, but to will or desire, that the person loved should receive the greatest good that can be? Love also does reconcile, conform,
If then we truly love God, we shall desire that all his designs prosper, that his pleasure be fulfilled, that all duty be performed, all glory rendred to him:
If then we truly love God, we shall desire that all his designs prosper, that his pleasure be fulfilled, that all duty be performed, all glory rendered to him:
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especially we shall endeavour in our own practice, with Holy David, to perform NONLATINALPHABET, all that God wills, desires, or delights in; to eschew whatever offends him.
especially we shall endeavour in our own practice, with Holy David, to perform, all that God wills, Desires, or delights in; to eschew whatever offends him.
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he that in a matter, wherein God hath declared himself so much concerned, and so affected therewith, doth not care to cross him, to displease and disappoint him;
he that in a matter, wherein God hath declared himself so much concerned, and so affected therewith, does not care to cross him, to displease and disappoint him;
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how can he with any shew of truth, or with any modesty pretend to love God? Hence it is, that keeping of God's Commandments is commonly represented to us as the most proper expression,
how can he with any show of truth, or with any modesty pretend to love God? Hence it is, that keeping of God's commandments is commonly represented to us as the most proper expression,
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they are joined together as terms equivalent, or as inseparable companions in effect: He that hath my commandments and keepeth them, he it is that loveth me:
they Are joined together as terms equivalent, or as inseparable Sodales in Effect: He that hath my Commandments and Keepeth them, he it is that loves me:
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Ye are my friends, (that is, not onely objects of my affection, but actively friends, bearing affection unto me) if you doe whatsoever I command you, saith our Saviour: And, whoso keepeth his word, in him is the love of God truly perfected;
You Are my Friends, (that is, not only objects of my affection, but actively Friends, bearing affection unto me) if you do whatsoever I command you, Says our Saviour: And, whoso Keepeth his word, in him is the love of God truly perfected;
(he hath the truth and sincerity; he hath the integrity and consummation of love; without it love is wholly false and counterfeit, or very lame and imperfect;
(he hath the truth and sincerity; he hath the integrity and consummation of love; without it love is wholly false and counterfeit, or very lame and imperfect;
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For by doing thus, as we signifie our esteem of God's wisedom which directeth us, our dread of his power and justice that can punish us, our hope in his goodness and fidelity to reward us, our regard to his majesty and authority over us;
For by doing thus, as we signify our esteem of God's Wisdom which directeth us, our dread of his power and Justice that can Punish us, our hope in his Goodness and Fidis to reward us, our regard to his majesty and Authority over us;
And were indeed our hearts knit unto God with this bond of perfection, we could not in our wills, and consequently in our practice be so severed from him;
And were indeed our hearts knit unto God with this bound of perfection, we could not in our wills, and consequently in our practice be so severed from him;
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We should not be so dull in apprehending, or so slack in performing duty; for this sharpsighted affection would presently discern, would readily suggest it to us;
We should not be so dull in apprehending, or so slack in performing duty; for this sharpsighted affection would presently discern, would readily suggest it to us;
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The particular Duties mentioned being comprehended in, or appertaining to the love of God, if we perceive that we practise them, we may, to our satisfaction and comfort, infer, that proportionably we are endewed with this Grace;
The particular Duties mentioned being comprehended in, or appertaining to the love of God, if we perceive that we practise them, we may, to our satisfaction and Comfort, infer, that proportionably we Are endued with this Grace;
if not, we have reason (such as should beget remorse and pious sorrow in us) to suspect we abide in a state of disaffection or of indifferency toward him.
if not, we have reason (such as should beget remorse and pious sorrow in us) to suspect we abide in a state of disaffection or of indifferency towards him.
it is not possible we should together truly esteem, earnestly desire, bear sincere good will to things in nature and inclination quite repugnant each to other.
it is not possible we should together truly esteem, earnestly desire, bear sincere good will to things in nature and inclination quite repugnant each to other.
pn31 vbz xx j pns12 vmd av av-j vvi, av-j vvb, vvb j j n1 p-acp n2 p-acp n1 cc n1 av j d p-acp n-jn.
the carnal mind (the minding, or affecting of the flesh) is, Saint Paul tells us, enmity toward God; for 'tis not subject to the law of God, nor can be;
the carnal mind (the minding, or affecting of the Flesh) is, Saint Paul tells us, enmity towards God; for it's not Subject to the law of God, nor can be;
or peace with him, comply and conspire therewith? And, The friendship of the world (that is I suppose of those corrupt principles, and those vitious customs which usually prevail in the world) is also, Saint James tells us, enmity with God; so that (he adds) if any man be a friend to the world, he is thereby constituted (he immediately ipso facto becomes) an enemy to God. Saint John affirms the same:
or peace with him, comply and conspire therewith? And, The friendship of the world (that is I suppose of those corrupt principles, and those vicious customs which usually prevail in the world) is also, Saint James tells us, enmity with God; so that (he adds) if any man be a friend to the world, he is thereby constituted (he immediately ipso facto becomes) an enemy to God. Saint John affirms the same:
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and the like) the ostentation, or boasting of life (that is, pride, ambition, vain-glory, arrogance) qualities as irreconcileably opposite to the holy nature and will of God,
and the like) the ostentation, or boasting of life (that is, pride, ambition, vainglory, arrogance) qualities as irreconcilably opposite to the holy nature and will of God,
cc dt j) dt n1, cc vvg pp-f n1 (cst vbz, n1, n1, n1, n1) n2 p-acp av-j j-jn p-acp dt j n1 cc n1 pp-f np1,
rendring his holiness distastfull to our affections, and his justice dreadfull to our consciences; and himself consequently, his will, his law, his presence hatefull to us:
rendering his holiness distasteful to our affections, and his Justice dreadful to our Consciences; and himself consequently, his will, his law, his presence hateful to us:
we should then easily discern the beauty of divine goodness and sanctity, when the mists of ignorance, of errour, of corrupt prejudice, arising from those gross carnal affections, were dissipated;
we should then Easily discern the beauty of divine Goodness and sanctity, when the mists of ignorance, of error, of corrupt prejudice, arising from those gross carnal affections, were dissipated;
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we should be more ready to hope for peace and favour in his eyes, when our consciences were freed from the sense of such provocations and defilements. But
we should be more ready to hope for peace and favour in his eyes, when our Consciences were freed from the sense of such provocations and defilements. But
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2. If we would obtain this excellent Grace, we must restrain our affections toward all other things, however in their nature innocent, and indifferent.
2. If we would obtain this excellent Grace, we must restrain our affections towards all other things, however in their nature innocent, and indifferent.
crd cs pns12 vmd vvi d j n1, pns12 vmb vvi po12 n2 p-acp d j-jn n2, c-acp p-acp po32 n1 j-jn, cc j.
The young Gentleman in the Gospel had, it seems, arrived to the former pitch; having through the course of his life abstained from grosser iniquities and impurities;
The young Gentleman in the Gospel had, it seems, arrived to the former pitch; having through the course of his life abstained from grosser iniquities and Impurities;
so far, that our Saviour in regard to that attaiment of his conceived an affection for him (he loved him, 'tis said) yet was not he sufficiently disposed to love God;
so Far, that our Saviour in regard to that attaiment of his conceived an affection for him (he loved him, it's said) yet was not he sufficiently disposed to love God;
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What value Saint Paul had of his legal qualifications and privileges, the same should we have concerning all other things in appearance pleasant or convenient to us;
What valve Saint Paul had of his Legal qualifications and privileges, the same should we have Concerning all other things in appearance pleasant or convenient to us;
q-crq n1 n1 np1 vhd pp-f po31 j n2 cc n2, dt d vmd pns12 vhb vvg d j-jn n2 p-acp n1 j cc j p-acp pno12;
if any thing be in comparison dear and precious to him, he is not disposed to entertain the main point of Christ's discipline, the sincere and entire love of God.
if any thing be in comparison dear and precious to him, he is not disposed to entertain the main point of Christ's discipline, the sincere and entire love of God.
cs d n1 vbi p-acp n1 j-jn cc j p-acp pno31, pns31 vbz xx vvn pc-acp vvi dt j n1 pp-f npg1 n1, dt j cc j n1 pp-f np1.
whence he infers, that we cannot serve (that is, affectionately adhere to) both God and Mammon. If we have (according to the Psalmist 's phrase) set our hearts upon wealth, and will be rich (are resolved to be, as Saint Paul expresseth it) if we eagerly aspire to power and honour, with the Pharisees, preferring the applause of men before the favour of God;
whence he infers, that we cannot serve (that is, affectionately adhere to) both God and Mammon. If we have (according to the Psalmist is phrase) Set our hearts upon wealth, and will be rich (Are resolved to be, as Saint Paul Expresses it) if we eagerly aspire to power and honour, with the Pharisees, preferring the applause of men before the favour of God;
if any inferiour object whatever with its apparent splendour, sweetness, goodliness, convenience hath so inveagled our fancy, that we have an exceeding esteem thereof, and a greedy appetite thereto;
if any inferior Object whatever with its apparent splendour, sweetness, goodliness, convenience hath so inveigled our fancy, that we have an exceeding esteem thereof, and a greedy appetite thereto;
cs d j-jn n1 r-crq p-acp po31 j n1, n1, n1, n1 vhz av vvn po12 n1, cst pns12 vhb dt j-vvg n1 av, cc dt j n1 av;
the divine light will shine more brightly into so calm and serene a medium: a soul void of other affections, will not be onely more capable to receive,
the divine Light will shine more brightly into so Cam and serene a medium: a soul void of other affections, will not be only more capable to receive,
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but a high conceit of our selves as worthy or able, a high confidence in any thing we have within us or about us) for this is a very strong bar against the entrance,
but a high conceit of our selves as worthy or able, a high confidence in any thing we have within us or about us) for this is a very strong bar against the Entrance,
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if we imagine our selves wise enough to perceive, good enough to chuse, resolute enough to undertake, strong enough to atchieve, constant enough to pursue whatever is conducible to our real happiness and best content;
if we imagine our selves wise enough to perceive, good enough to choose, resolute enough to undertake, strong enough to achieve, constant enough to pursue whatever is conducible to our real happiness and best content;
while we are busie in dressing and decking, in courting and worshipping this Idol o• our fancy, we shall be estranged from the true object of our devotion;
while we Are busy in dressing and decking, in courting and worshipping this Idol o• our fancy, we shall be estranged from the true Object of our devotion;
cs pns12 vbr j p-acp vvg cc vvg, p-acp vvg cc vvg d n1 n1 po12 n1, pns12 vmb vbi vvn p-acp dt j n1 pp-f po12 n1;
blind and fond in our conceits, crooked and perverse in our wills, infirm and unstable in all our powers, unable to discern, unwilling to embrace, backward to set upon, inconstant in prosecuting those things, which are truly good and advantagious to us;
blind and found in our conceits, crooked and perverse in our wills, infirm and unstable in all our Powers, unable to discern, unwilling to embrace, backward to Set upon, inconstant in prosecuting those things, which Are truly good and advantageous to us;
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If we have, I say, this right opinion and judgment of our selves, seeing within us nothing lovely or desirable, no proper object there of our esteem or affection, no bottom to rest our mind upon, no ground of solid comfort at home, we shall then be apt to look abroad, to direct our eyes,
If we have, I say, this right opinion and judgement of our selves, seeing within us nothing lovely or desirable, no proper Object there of our esteem or affection, no bottom to rest our mind upon, no ground of solid Comfort At home, we shall then be apt to look abroad, to Direct our eyes,
And if all other things about us appear alike deformed and deficient (unworthy our affection and unable to satisfie our desires) then may we be disposed to seek, to find, to fasten and repose our soul upon the onely proper object of our love;
And if all other things about us appear alike deformed and deficient (unworthy our affection and unable to satisfy our Desires) then may we be disposed to seek, to find, to fasten and repose our soul upon the only proper Object of our love;
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in whom we shall obtain all that we need, infallible wisedom to guide us, omnipotent strength to help us, infinite goodness for us to admire and enjoy.
in whom we shall obtain all that we need, infallible Wisdom to guide us, omnipotent strength to help us, infinite Goodness for us to admire and enjoy.
into so large and pure a vacuity (as finer substances are apt to flow of themselves into spaces void of grosser matter) that free and movable Spirit of divine grace will be ready to succeed,
into so large and pure a vacuity (as finer substances Are apt to flow of themselves into spaces void of grosser matter) that free and movable Spirit of divine grace will be ready to succeed,
As all other things in nature, the cloggs being removed which hinder them, do presently tend with all their force to the place of their rest and well being;
As all other things in nature, the clogs being removed which hinder them, do presently tend with all their force to the place of their rest and well being;
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so would, it seems, our souls being loosed from baser affections obstructing them, willingly incline toward God, the natural centre (as it were) and bosome of their affection;
so would, it seems, our Souls being loosed from baser affections obstructing them, willingly incline towards God, the natural centre (as it were) and bosom of their affection;
especially, if to these we add those positive Instruments, which are more immediately and directly subservient to the production of this love; they are these:
especially, if to these we add those positive Instruments, which Are more immediately and directly subservient to the production of this love; they Are these:
av-j, cs p-acp d pns12 vvb d j n2, r-crq vbr av-dc av-j cc av-j fw-fr p-acp dt n1 pp-f d n1; pns32 vbr d:
and pour into our hearts that most excellent gift of charity, the very bond of peace and of all vertues, without which whosoever liveth is counted dead before thee;
and pour into our hearts that most excellent gift of charity, the very bound of peace and of all Virtues, without which whosoever lives is counted dead before thee;
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as that which exceeds in proper worth and dignity (employing the noblest faculties of our souls in their best operations upon the most excellent object) as that, which communicates vertue unto,
as that which exceeds in proper worth and dignity (employing the Noblest faculties of our Souls in their best operations upon the most excellent Object) as that, which communicates virtue unto,
in discoursing whereupon, I did formerly propound this method; first, to declare the nature thereof; then, to shew some means apt to beget and improve that excellent vertue in us;
in discoursing whereupon, I did formerly propound this method; First, to declare the nature thereof; then, to show Some means apt to beget and improve that excellent virtue in us;
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and more particularly to this) of duly esteeming God, of desiring (according as we are capable) to possess and enjoy him, of receiving delight and satisfaction in the enjoyment of him, of feeling displeasure in being deprived hereof, of bearing good will unto him, expressed by endeavours to please him, by delighting in the advancement of his glory, by grieving when he is disserved or dishonoured.
and more particularly to this) of duly esteeming God, of desiring (according as we Are capable) to possess and enjoy him, of receiving delight and satisfaction in the enjoyment of him, of feeling displeasure in being deprived hereof, of bearing good will unto him, expressed by endeavours to please him, by delighting in the advancement of his glory, by grieving when he is disserved or dishonoured.
The next part I also entred upon, and offered to consideration those means, which serve chiefly to remove the impediments of our love to God; which were,
The next part I also entered upon, and offered to consideration those means, which serve chiefly to remove the impediments of our love to God; which were,
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so real excellency — si propius stes Te capiet magis — the greater light you view it in, the nearer you approach it, the more strictly you examine it, the more you will approve and like it;
so real excellency — si propius stes Te capiet magis — the greater Light you view it in, the nearer you approach it, the more strictly you examine it, the more you will approve and like it;
so the more we think of God, the better we know him, the fuller and clearer conceptions we have of him, the more we shall be apt to esteem and desire him, the more excellent in himself, the more beneficial to us he will appear.
so the more we think of God, the better we know him, the fuller and clearer conceptions we have of him, the more we shall be apt to esteem and desire him, the more excellent in himself, the more beneficial to us he will appear.
but as an essential character thereof; as equivalent to the being well affected toward God: O continue (saith the Psalmist) thy loving kindness unto them that know thee;
but as an essential character thereof; as equivalent to the being well affected towards God: Oh continue (Says the Psalmist) thy loving kindness unto them that know thee;
indeed considering the nature of our mind, and its ordinary method of operation, it seems impossible, that such perfection discerned should not beget answerable reverence and affection thereto:
indeed considering the nature of our mind, and its ordinary method of operation, it seems impossible, that such perfection discerned should not beget answerable Reverence and affection thereto:
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if duly represented and conveyed thereto? If the wit of the most ingenious Artists, the cunning of the deepest Politicians, the wisedom of the sagest Philosophers are but meer blindness and stupidity in comparison to the wisedom of God;
if duly represented and conveyed thereto? If the wit of the most ingenious Artists, the cunning of the Deepest Politicians, the Wisdom of the Sagest Philosophers Are but mere blindness and stupidity in comparison to the Wisdom of God;
the lowest instance or expression of whose wisedom (his NONLATINALPHABET, his folly, as Saint Paul speaks) is wiser than men, doth excell the results of man's highest wisedom;
the lowest instance or expression of whose Wisdom (his, his folly, as Saint Paul speaks) is Wiser than men, does excel the results of Man's highest Wisdom;
yet them we admire and commend in men, why then do we not much more adore the divine wisedome? If the abilities of them, who dexterously manage great business,
yet them we admire and commend in men, why then do we not much more adore the divine Wisdom? If the abilities of them, who dexterously manage great business,
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whose weaknesse (that is, the smallest effects of whose power) is (as Saint Paul again tells us) stronger than men, surpasses the utmost results of humane endeavour;
whose weakness (that is, the Smallest effects of whose power) is (as Saint Paul again tells us) Stronger than men, Surpasses the utmost results of humane endeavour;
yet those things in men we extol and celebrate, how can we then forbear to reverence the divine power? If the dispensers of freest and largest bounty among men, the noblest patriots, the most munificent benefactours, the most tenderly affectionate friends be in respect of God unworthy to be counted or called good (as our Saviour tells us;
yet those things in men we extol and celebrate, how can we then forbear to Reverence the divine power? If the dispensers of Freest and Largest bounty among men, the Noblest patriots, the most munificent benefactors, the most tenderly affectionate Friends be in respect of God unworthy to be counted or called good (as our Saviour tells us;
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how then can we abstain from paying the like measure of affection and respect to the divine goodness? if good qualities so inferiour and defective obtain so much from us, whence comes it that the infinitely superiour and most perfect excellencies of God do not beget in their proportion a sutable regard and veneration in us toward him? whence,
how then can we abstain from paying the like measure of affection and respect to the divine Goodness? if good qualities so inferior and defective obtain so much from us, whence comes it that the infinitely superior and most perfect excellencies of God do not beget in their proportion a suitable regard and veneration in us towards him? whence,
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if not either from our not firmly believing them, or not rightly apprehending them, or not attentively considering them? Our belief of them in gross and at large we may suppose,
if not either from our not firmly believing them, or not rightly apprehending them, or not attentively considering them? Our belief of them in gross and At large we may suppose,
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or, as if he did see as man sees) if we can bless our selves in following our own imaginations, counsels and devices although repugnant to the resolutions of divine wisedom;
or, as if he did see as man sees) if we can bless our selves in following our own Imaginations, Counsels and devices although repugnant to the resolutions of divine Wisdom;
if we deem him apt to be harsh and rigorous in his proceedings, to exact performances unsutable to the strength he hath given us, to impose burthens intolerable upon us;
if we deem him apt to be harsh and rigorous in his proceedings, to exact performances unsuitable to the strength he hath given us, to impose burdens intolerable upon us;
will not such thoughts be apt to breed in us toward God (as they would toward any other person so disposed) rather a servile dread (little different from downright hatred) or an hostile aversation,
will not such thoughts be apt to breed in us towards God (as they would towards any other person so disposed) rather a servile dread (little different from downright hatred) or an hostile aversation,
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than heartily and humbly to love him? if we conceit his favour procured, or his anger appeased by petty observances, perhaps without any good rule or reason affected by our selves,
than heartily and humbly to love him? if we conceit his favour procured, or his anger appeased by Petty observances, perhaps without any good Rule or reason affected by our selves,
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and that we are concerned both in duty and interest to follow them, although exceeding the reach of our understanding, or contrary to the suggestions of our fancy;
and that we Are concerned both in duty and Interest to follow them, although exceeding the reach of our understanding, or contrary to the suggestions of our fancy;
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concerning his power, that it will certainly interpose it self to the hindrance of our bad projects, that it will be in vain to contest therewith, that we must submit unto,
Concerning his power, that it will Certainly interpose it self to the hindrance of our bad projects, that it will be in vain to contest therewith, that we must submit unto,
and desirous of our welfare, if we do not perversly render our selves incapable thereof, so withall jealous of his own honour, resolute to maintain and vindicate his just authority;
and desirous of our welfare, if we do not perversely render our selves incapable thereof, so withal jealous of his own honour, resolute to maintain and vindicate his just Authority;
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if we have, I say, such conceptions of God (agreeable to what his word and his doings represent him to us) how can we otherwise than bear a most high respect, a most great affection unto him? A Prince surely endewed with such qualities;
if we have, I say, such conceptions of God (agreeable to what his word and his doings represent him to us) how can we otherwise than bear a most high respect, a most great affection unto him? A Prince surely endued with such qualities;
how much more then shall we be so affected toward him, in whom we apprehend all those excellencies to concur without any imperfection or allay? especially if by attention we impress those conceptions upon our hearts;
how much more then shall we be so affected towards him, in whom we apprehend all those excellencies to concur without any imperfection or allay? especially if by attention we Impress those conceptions upon our hearts;
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But if such abstracted consideration of the divine perfections will not alone wholly avail, let us add hereto as a farther help toward the production and encrease of this divine grace in us,
But if such abstracted consideration of the divine perfections will not alone wholly avail, let us add hereto as a farther help towards the production and increase of this divine grace in us,
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the carefull meditating upon these will be apt to breed, to nourish, to improve and augment this affection Even the contemplation of the lower works of nature, of this visible frame of things (upon which indeed many perspicuous characters of divine perfection, of immense power, of admirable wisedom, of abundant goodness are engraven) hath in many minds excited a very high degree of reverence and good affection toward God:
the careful meditating upon these will be apt to breed, to nourish, to improve and augment this affection Even the contemplation of the lower works of nature, of this visible frame of things (upon which indeed many perspicuous characters of divine perfection, of immense power, of admirable Wisdom, of abundant Goodness Are engraven) hath in many minds excited a very high degree of Reverence and good affection towards God:
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the devoutest persons (the holy Psalmists particularly) we may observe frequent in this practice ▪ enflaming their hearts with love, and elevating them in reverence toward God by surveying the common works of God by viewing and considering the magnificent vastness and variety, the goodly order and beauty, the constant duration and stability of those things we see;
the devoutest Persons (the holy Psalmists particularly) we may observe frequent in this practice ▪ enflaming their hearts with love, and elevating them in Reverence towards God by surveying the Common works of God by viewing and considering the magnificent vastness and variety, the goodly order and beauty, the constant duration and stability of those things we see;
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With such reflections, I say, upon those common, yet admirable, and excellent works of God (which we perhaps with a regardless eye unprofitably pass over) did those good men kindle,
With such reflections, I say, upon those Common, yet admirable, and excellent works of God (which we perhaps with a regardless eye unprofitably pass over) did those good men kindle,
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considering God's admirable condescension in regarding and ordering humane affairs both for common benefit and for relief of particular necessities, his supplying the general needs of men, relieving the poor, succouring the weak and helpless, protecting and vindicating the oppressed, his seasonable encouraging and rewarding the good, restraining and chastising the bad:
considering God's admirable condescension in regarding and ordering humane affairs both for Common benefit and for relief of particular necessities, his supplying the general needs of men, relieving the poor, succouring the weak and helpless, protecting and vindicating the oppressed, his seasonable encouraging and rewarding the good, restraining and chastising the bad:
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Even such observations are productive of love to God in those, who, according to that duty intimated by the Prophet, do regard th• works of the Lord, and consider the operations of his hands;
Even such observations Are productive of love to God in those, who, according to that duty intimated by the Prophet, do regard th• works of the Lord, and Consider the operations of his hands;
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But especially the study and contemplation of those more high and rare proceedings of God, in managing his gracious design of our Redemption from sin and misery, wherein a wisedom so unsearchable and a goodness so astonishing declare themselves, are most proper and effectual means of begetting divine love:
But especially the study and contemplation of those more high and rare proceedings of God, in managing his gracious Design of our Redemption from since and misery, wherein a Wisdom so unsearchable and a Goodness so astonishing declare themselves, Are most proper and effectual means of begetting divine love:
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if the consideration of God's eternal care for our welfare, of his descending to the lowest condition for our sake, of his willingly undertaking and patiently undergoing all kinds of inconvenience, of disgrace, of bitter pain and sorrow for us;
if the consideration of God's Eternal care for our welfare, of his descending to the lowest condition for our sake, of his willingly undertaking and patiently undergoing all Kinds of inconvenience, of disgrace, of bitter pain and sorrow for us;
if all those powerfull rays (so full of heavenly light and heat) shining through our minds cannot enflame them? how desperately hard and tough must our hearts be,
if all those powerful rays (so full of heavenly Light and heat) shining through our minds cannot inflame them? how desperately hard and tough must our hearts be,
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if such incentives cannot soften and melt them? is it not an apathy more than Stoical, more than stony, which can stand immovable before so mighty inducements to passion? is it not a horridly prodigious insensibility to think upon such expressions of kindness without feeling affection reciprocal? But if the consideration of God's general and publick beneficence will not touch us sufficiently; let us farther hereto adjoin
if such incentives cannot soften and melt them? is it not an apathy more than Stoical, more than stony, which can stand immovable before so mighty inducements to passion? is it not a horridly prodigious insensibility to think upon such expressions of kindness without feeling affection reciprocal? But if the consideration of God's general and public beneficence will not touch us sufficiently; let us farther hereto adjoin
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There is, I suppose, scarce any man, who may not, if he be not very stupid and regardless, have observed (beside the common effects of God's universal care and bounty wherein he partakes) even some particular expressions and testimonies of divine favour dispensed unto him by God's hand (apt to convince him of God's especial providence, care and good-will to him particularly,
There is, I suppose, scarce any man, who may not, if he be not very stupid and regardless, have observed (beside the Common effects of God's universal care and bounty wherein he partakes) even Some particular expressions and testimonies of divine favour dispensed unto him by God's hand (apt to convince him of God's especial providence, care and goodwill to him particularly,
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it is natural to every man being in distress (from which he cannot by any present or visible means extricate himself) to stretch forth his hand and lift up his voice toward heaven, making his recourse to divine help;
it is natural to every man being in distress (from which he cannot by any present or visible means extricate himself) to stretch forth his hand and lift up his voice towards heaven, making his recourse to divine help;
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and it is as natural for God to regard the needs, to hearken to the crys, to satisfie the desires of such persons (for, The Lord is nigh to all that call upon him;
and it is as natural for God to regard the needs, to harken to the cries, to satisfy the Desires of such Persons (for, The Lord is High to all that call upon him;
and that, any poor man) cryed, and the Lord heard him, and saved him out of all his troubles) since then, no man in all likelihood hath not some occasion of God's especial favour and assistance,
and that, any poor man) cried, and the Lord herd him, and saved him out of all his Troubles) since then, no man in all likelihood hath not Some occasion of God's especial favour and assistance,
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However there is none of us, who may not perceive himself singularly indebted to God's patience in forbearing to punish him, to his mercy in pardoning and passing over innumerable offences committed against him:
However there is none of us, who may not perceive himself singularly indebted to God's patience in forbearing to Punish him, to his mercy in pardoning and passing over innumerable offences committed against him:
And who is there of us, that hath not the same reason to love much? who is there that, at least according to God's inclination and intention, hath not had much forgiven him? whom have not the riches of divine goodness and long-suffering attended upon in order to his repentance? who hath not been in so great degree ingratefull, unfruitfull and improfitable, that he hath not abundant reason to acknowledge God's especial grace in bearing with him;
And who is there of us, that hath not the same reason to love much? who is there that, At least according to God's inclination and intention, hath not had much forgiven him? whom have not the riches of divine Goodness and long-suffering attended upon in order to his Repentance? who hath not been in so great degree ingrateful, unfruitful and improfitable, that he hath not abundant reason to acknowledge God's especial grace in bearing with him;
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and to confess with Jacob, that he is lesse than the least of all God's mercies? if any such there were, he should have no less cause to be affected with the abundance of that grace, which so preserved him from sins and provocations.
and to confess with Jacob, that he is less than the least of all God's Mercies? if any such there were, he should have no less cause to be affected with the abundance of that grace, which so preserved him from Sins and provocations.
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For if we stand, it is he that upholdeth us; if we fall, it is he that raiseth us; it is his especial favour that either we avoid sin, or sinning escape punishment.
For if we stand, it is he that upholds us; if we fallen, it is he that Raiseth us; it is his especial favour that either we avoid since, or sinning escape punishment.
Now then God having by many real evidences declared such particular affection toward us, can we considering thereon do otherwise than say to our selves,
Now then God having by many real evidences declared such particular affection towards us, can we considering thereon do otherwise than say to our selves,
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how strangely then unnatural and monstrous is it, that this love onely (this so vigorous and perfect love) should be barren and impotent as it were? If you love those that love you (saith our Saviour) what reward have you? (what reward can you pretend to for so common,
how strangely then unnatural and monstrous is it, that this love only (this so vigorous and perfect love) should be barren and impotent as it were? If you love those that love you (Says our Saviour) what reward have you? (what reward can you pretend to for so Common,
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or regard to reason, but hurried, with a kind of blind and violent force, by instinct of nature, do so much, go so far) If thus men, both by nature and custom most untractable, the least guided by rules of right, of reason, of ingenuity;
or regard to reason, but hurried, with a kind of blind and violent force, by instinct of nature, do so much, go so Far) If thus men, both by nature and custom most untractable, the least guided by rules of right, of reason, of ingenuity;
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yea not onely the most barbarous men, but even the most savage beasts are sensible of courtesies, return a kind of affection unto them who make much of them and do them good, what temper are we of,
yea not only the most barbarous men, but even the most savage beasts Are sensible of courtesies, return a kind of affection unto them who make much of them and do them good, what temper Are we of,
if God's daily loading us with his benefits, if his crowning us with loving-kindness and tender mercies, if all those showres of blessings, which he continually poureth down upon our heads doth not produce some good degree of correspondent affection in us? It cannot surely proceed altogether from a wretched baseness of disposition, that we are so cold and indifferent in our affection toward God,
if God's daily loading us with his benefits, if his crowning us with Lovingkindness and tender Mercies, if all those showers of blessings, which he continually pours down upon our Heads does not produce Some good degree of correspondent affection in us? It cannot surely proceed altogether from a wretched baseness of disposition, that we Are so cold and indifferent in our affection towards God,
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it must rather in great part come from our not observing carefully, not frequently calling to mind, not earnestly considering what God hath done for us,
it must rather in great part come from our not observing carefully, not frequently calling to mind, not earnestly considering what God hath done for us,
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how exceedingly we stand obliged to his goodness, from our following that untoward generation of men, who were not ('tis said) mindfull of the wonders which God did among them;
how exceedingly we stand obliged to his Goodness, from our following that untoward generation of men, who were not (it's said) mindful of the wonders which God did among them;
I say, such careless and heartless people (so they are termed) than imitating that excellent Person's discretion, who constantly did set God's loving-kindness before his eyes, who frequently did thus raise his mind and rouse up his affections;
I say, such careless and heartless people (so they Are termed) than imitating that excellent Person's discretion, who constantly did Set God's Lovingkindness before his eyes, who frequently did thus raise his mind and rouse up his affections;
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Bless the Lord, O my soul, and forget not all his benefits, who forgiveth all thine iniquities and healeth all thy diseases, &c. It is not for want of the like experience,
Bless the Lord, Oh my soul, and forget not all his benefits, who forgiveth all thine iniquities and heals all thy diseases, etc. It is not for want of the like experience,
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4. A special help to breed in us this holy disposition of soul will be the setting our selves in good earnest, with a strong and constant resolution, to endeavour the performance of all our duty toward God,
4. A special help to breed in us this holy disposition of soul will be the setting our selves in good earnest, with a strong and constant resolution, to endeavour the performance of all our duty towards God,
If we cannot immediately raise our hearts to that higher pitch of acting from that nobler principle of love, let us however apply that we can reach unto practice, striving as we are able to perform what God requires of us;
If we cannot immediately raise our hearts to that higher pitch of acting from that Nobler principle of love, let us however apply that we can reach unto practice, striving as we Are able to perform what God requires of us;
who will not quench the smoaking flax nor break the bruised reed) from doing good out of a sober regard to our own welfare, we shall come to like it in it self,
who will not quench the smoking flax nor break the Bruised reed) from doing good out of a Sobrium regard to our own welfare, we shall come to like it in it self,
goodness will become pretious in our eyes, and he who commends it to us, being himself essential goodness, will appear most venerable and most amiable, we shall then become disposed to render him, what we perceive he best deserves, entire reverence and affection.
Goodness will become precious in our eyes, and he who commends it to us, being himself essential Goodness, will appear most venerable and most amiable, we shall then become disposed to render him, what we perceive he best deserves, entire Reverence and affection.
5. But I commend farther, as a most necessary mean of attaining this disposition, assiduous earnest prayer unto God, that he would in mercy bestow it on us,
5. But I commend farther, as a most necessary mean of attaining this disposition, assiduous earnest prayer unto God, that he would in mercy bestow it on us,
for it is from God's free representation of himself as lovely to our minds, and drawing our hearts unto him (although ordinarily in the use of the means already mentioned,
for it is from God's free representation of himself as lovely to our minds, and drawing our hearts unto him (although ordinarily in the use of the means already mentioned,
we cannot sufficiently recollect our wandring thoughts, we cannot strongly enough impress those proper incentives of love upon our hearts (our hearts so dampt with sensual desires,
we cannot sufficiently recollect our wandering thoughts, we cannot strongly enough Impress those proper incentives of love upon our hearts (our hearts so dampt with sensual Desires,
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a grace so excellent, God, we may be assured, will not dispense, a gift so pretious he will not bestow on them, who do not care to look after it, who will not vouchsafe to beg it:
a grace so excellent, God, we may be assured, will not dispense, a gift so precious he will not bestow on them, who do not care to look After it, who will not vouchsafe to beg it:
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if, when God freely offers it, and invites us to receive it (he doth so by offering his holy Spirit, the fountain thereof, unto us) we will not decently apply our selves to him for it, how can we expect to obtain it? God hath propounded this condition (and 'tis surely no hard, no grievous condition) if we ask we shall receive;
if, when God freely offers it, and invites us to receive it (he does so by offering his holy Spirit, the fountain thereof, unto us) we will not decently apply our selves to him for it, how can we expect to obtain it? God hath propounded this condition (and it's surely no hard, no grievous condition) if we ask we shall receive;
so even by that acquaintance, as it were, with God, which devotion begets, by experience therein how sweet and good he is, this affection is produced and strengthened.
so even by that acquaintance, as it were, with God, which devotion begets, by experience therein how sweet and good he is, this affection is produced and strengthened.
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and to the exercise thereof, by representing to your consideration the blessed fruits and benefits (both by way of natural causality and of reward) accruing from it;
and to the exercise thereof, by representing to your consideration the blessed fruits and benefits (both by Way of natural causality and of reward) accrueing from it;
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how it ennobles us with the most glorious alliance possible, rendring us the friends and favourites of the Sovereign King and Lord of all, brethren of the first-born, whose names are written in heaven;
how it ennobles us with the most glorious alliance possible, rendering us the Friends and favourites of the Sovereign King and Lord of all, brothers of the firstborn, whose names Are written in heaven;
enriches us with a right and title to the most inestimable treasures (those which eye hath not seen, nor ear heard, nor have entred into the heart of man to conceive, which God hath prepared for them that love him) a sure possession of the supreme good, of all that God is able to bestow, all whose wisedom and power, whose counsel and care it eternally engageth for our benefit;
Enriches us with a right and title to the most inestimable treasures (those which eye hath not seen, nor ear herd, nor have entered into the heart of man to conceive, which God hath prepared for them that love him) a sure possession of the supreme good, of all that God is able to bestow, all whose Wisdom and power, whose counsel and care it eternally engageth for our benefit;
for that The Lord preserveth all them that love him (preserveth them in the enjoyment of all good, in safety from all danger and mischief) and that to those who love God all things co-operate for their good;
for that The Lord Preserveth all them that love him (Preserveth them in the enjoyment of all good, in safety from all danger and mischief) and that to those who love God all things cooperate for their good;
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How contrariwise the want thereof will depress us into a state of greatest imperfection and baseness, setting us at the greatest distance from God in all respects, both in similitude of nature,
How contrariwise the want thereof will depress us into a state of greatest imperfection and baseness, setting us At the greatest distance from God in all respects, both in similitude of nature,
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casting us into a wretched and disgracefull consortship with the most degenerate creatures, the accursed fiends, who for disaffection and enmity toward God, are banished from all happiness;
casting us into a wretched and disgraceful consortship with the most degenerate creatures, the accursed fiends, who for disaffection and enmity towards God, Are banished from all happiness;
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how it extreamly impoverisheth and beggereth us, devesting us of all right to any good thing, rendring us incapable of any portion, but that of utter darkness;
how it extremely impoverisheth and beggereth us, divesting us of all right to any good thing, rendering us incapable of any portion, but that of utter darkness;
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all that being deprived of the divine protection, presence and favour, being made objects of the divine anger, hatred and severe justice, being abandoned to the malice of hell, being driven into utter darkness and eternal fire doth import or can produce.
all that being deprived of the divine protection, presence and favour, being made objects of the divine anger, hatred and severe Justice, being abandoned to the malice of hell, being driven into utter darkness and Eternal fire does import or can produce.
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pour into our hearts such love toward thee, that we, loving thee above all things, may obtain thy promises, which exceed all that we can desire; through Jesus Christ our Lord. Amen.
pour into our hearts such love towards thee, that we, loving thee above all things, may obtain thy promises, which exceed all that we can desire; through jesus christ our Lord. Amen.
Of the same goodness we may be well assured by that common providence which continually doth uphold us in our being, doth opportunely relieve our needs, doth protect us in dangers,
Of the same Goodness we may be well assured by that Common providence which continually does uphold us in our being, does opportunely relieve our needs, does Pact us in dangers,
The dispensations of grace, in the revelation of heavenly truth, in the overtures of mercy, in the succours of our weakness, in the proposal of glorious rewards, in all the methods and means conducing to our salvation, do afford most admirable proofs and pledges of the same immense benignity.
The dispensations of grace, in the Revelation of heavenly truth, in the overtures of mercy, in the succours of our weakness, in the proposal of glorious rewards, in all the methods and means conducing to our salvation, do afford most admirable proofs and pledges of the same immense benignity.
But in nothing is the divine goodness toward us more illustriously conspicuous, than in the nature and tendency of those Laws which God hath been pleased for the regulation of our lives to prescribe unto us, all which do palpably evidence his serious desire and provident care of our welfare;
But in nothing is the divine Goodness towards us more illustriously conspicuous, than in the nature and tendency of those Laws which God hath been pleased for the regulation of our lives to prescribe unto us, all which do palpably evidence his serious desire and provident care of our welfare;
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And among all divine Precepts this especially contained in my Text, doth argue the wonderfull goodness of our heavenly Law-giver, appearing both in the manner of the proposal,
And among all divine Precepts this especially contained in my Text, does argue the wonderful Goodness of our heavenly Lawgiver, appearing both in the manner of the proposal,
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and is not this a mighty argument of immense goodness in God, that he doth in such a manner commend this duty to us, coupling it with our main duty toward him,
and is not this a mighty argument of immense Goodness in God, that he does in such a manner commend this duty to us, coupling it with our main duty towards him,
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making the love of a man (whom we cannot value but for his gifts, to whom we can owe nothing but what properly we owe to him) no less obligatory, to declare it near as acceptable as the love of himself, to whom we owe all.
making the love of a man (whom we cannot valve but for his Gifts, to whom we can owe nothing but what properly we owe to him) no less obligatory, to declare it near as acceptable as the love of himself, to whom we owe all.
and not stand at an infinite distance, or in an extream disparity from it? how otherwise could we be obliged to affect or regard any thing beside the Sovereign, the onely goodness? how otherwise could there be any second or like to that first, that great, that peerless command, Thou shalt love the Lord thy God with all thy heart?
and not stand At an infinite distance, or in an extreme disparity from it? how otherwise could we be obliged to affect or regard any thing beside the Sovereign, the only Goodness? how otherwise could there be any second or like to that First, that great, that peerless command, Thou shalt love the Lord thy God with all thy heart?
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Saint Paul telleth us, that the end of the commandment (or, the main scope of the Evangelical doctrine) is charity out of a pure heart and a good conscience, and faith unfeigned; that charity is the summe and substance of all other duties, and that he that loveth another hath fulfilled the whole law; that Charity is the chief of the Theological vertues, and the prime fruit of the divine Spirit;
Saint Paul Telleth us, that the end of the Commandment (or, the main scope of the Evangelical Doctrine) is charity out of a pure heart and a good conscience, and faith unfeigned; that charity is the sum and substance of all other duties, and that he that loves Another hath fulfilled the Whole law; that Charity is the chief of the Theological Virtues, and the prime fruit of the divine Spirit;
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Saint John calleth this Law, in way of excellence, the commandment of God; and our Lord himself claimeth it as his peculiar Precept, This (saith he) is my commandment, that ye love one another as I have loved you;
Saint John calls this Law, in Way of excellence, the Commandment of God; and our Lord himself claimeth it as his peculiar Precept, This (Says he) is my Commandment, that you love one Another as I have loved you;
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all of them seem verified in virtue of this, because God hath vouchsafed to place this command in so near adjacency to the first great Law, conjoining the two Tables;
all of them seem verified in virtue of this, Because God hath vouchsafed to place this command in so near adjacency to the First great Law, conjoining the two Tables;
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or because, as Saint John saith, This commandment have we from him, that he who loveth God, love his brother also; which is to his praise a most pregnant demonstration of his immense goodness toward us.
or Because, as Saint John Says, This Commandment have we from him, that he who loves God, love his brother also; which is to his praise a most pregnant demonstration of his immense Goodness towards us.
But no less in the very substance of this Duty will the benignity of him that prescribeth it shine forth, displaying it self in the rare beauty and sweetness of it;
But no less in the very substance of this Duty will the benignity of him that prescribeth it shine forth, displaying it self in the rare beauty and sweetness of it;
together with the vast benefit and utility, which it, being observed, will yield to mankind; which will appear by what we may discourse for pressing its observance;
together with the vast benefit and utility, which it, being observed, will yield to mankind; which will appear by what we may discourse for pressing its observance;
The Law as it was given to God's ancient people did openly regard onely those among them, who were linked together in a holy neighbourhood or Society, from which all other men being excluded were deemed strangers and foreiners;
The Law as it was given to God's ancient people did openly regard only those among them, who were linked together in a holy neighbourhood or Society, from which all other men being excluded were deemed Strangers and foreigners;
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(aliens, as Saint Paul speaketh, from the commonwealth of Israel, and strangers from the covenants of promise.) for thus the Law runneth in Leviticus, Thou shalt not bear any grudge against the children of thy people, but thou shalt love thy neighbour as thy self;
(aliens, as Saint Paul speaks, from the commonwealth of Israel, and Strangers from the Covenants of promise.) for thus the Law Runneth in Leviticus, Thou shalt not bear any grudge against the children of thy people, but thou shalt love thy neighbour as thy self;
other men being supposed to stand at distance without the fold or politick enclosure, which God by several Ordinances had fenced, to keep that Nation unmixt, and separate:
other men being supposed to stand At distance without the fold or politic enclosure, which God by several Ordinances had fenced, to keep that nation unmix, and separate:
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nor can it be excepted against this notion, that in the same Chapter it is enjoined, But the stranger that dwelleth with you shall be unto you as one born among you,
nor can it be excepted against this notion, that in the same Chapter it is enjoined, But the stranger that dwells with you shall be unto you as one born among you,
for by that stranger (as the Jewish Masters well interpret it) is meant a Proselyte of righteousness; or one who although a stranger by birth, was yet a brother in Religion, having voluntarily submitted to their Law, being engaged in the same Covenant,
for by that stranger (as the Jewish Masters well interpret it) is meant a Proselyte of righteousness; or one who although a stranger by birth, was yet a brother in Religion, having voluntarily submitted to their Law, being engaged in the same Covenant,
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Now God desiring the salvation of all men, and inviting all men to mercy, our duty must be coextended with God's grace, and our charity must follow that of our Saviour.
Now God desiring the salvation of all men, and inviting all men to mercy, our duty must be coextended with God's grace, and our charity must follow that of our Saviour.
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The duties of common humanity, (to which our natural frame and sense do incline us, which Philosophy recommendeth and natural Religion doth prescribe, being grounded upon our community of nature and cognation of bloud, upon apparent equity, upon general convenience and utility) our Religion doth not onely enforce and confirm, but enhance and improve;
The duties of Common humanity, (to which our natural frame and sense do incline us, which Philosophy recommendeth and natural Religion does prescribe, being grounded upon our community of nature and cognation of blood, upon apparent equity, upon general convenience and utility) our Religion does not only enforce and confirm, but enhance and improve;
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superadding higher instances and faster tyes of spiritual relation, reaching in a sort to all men (as being in duty, in design, in remote capacity our spiritual brethren) but in especial manner to all Christians, who actually are fellow members of the same holy fraternity, contracted by spiritual regeneration from one heavenly seed, supported by a common faith and hope, strengthened by communion in acts of devotion and charity.
superadding higher instances and faster ties of spiritual Relation, reaching in a sort to all men (as being in duty, in Design, in remote capacity our spiritual brothers) but in especial manner to all Christians, who actually Are fellow members of the same holy fraternity, contracted by spiritual regeneration from one heavenly seed, supported by a Common faith and hope, strengthened by communion in acts of devotion and charity.
that we should make supplications, intercessions, and thanksgivings for all men, especially for all Saints, or all our fellow-Christians, and express moderation, or ingenuity, to all men.
that we should make supplications, intercessions, and thanksgivings for all men, especially for all Saints, or all our fellow-Christians, and express moderation, or ingenuity, to all men.
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or history, whereby he did extort from that Rabbi this confession, that even a Samaritan, discharging a notable office of humanity and mercy to a Jew, did thereby most truly approve himself a good neighbour to him;
or history, whereby he did extort from that Rabbi this Confessi, that even a Samaritan, discharging a notable office of humanity and mercy to a Jew, did thereby most truly approve himself a good neighbour to him;
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and consequently that reciprocal performances of such offices were due from a Jew to a Samaritan; whence it might appear, that this relation of neighbourhood is universal and unlimited. So much for the Object.
and consequently that reciprocal performances of such Offices were due from a Jew to a Samaritan; whence it might appear, that this Relation of neighbourhood is universal and unlimited. So much for the Object.
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as we are wont in practice to have or to perform toward our selves, with full approbation of our judgment and conscience, apprehending it just and reasonable so to doe.
as we Are wont in practice to have or to perform towards our selves, with full approbation of our judgement and conscience, apprehending it just and reasonable so to do.
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This is a peculiar advantage of this Rule (inferring the excellent wisedom and goodness of him who framed it) that by it very easily and certainly we may discern all the specialties of our duty, without looking abroad or having recourse to external instruction;
This is a peculiar advantage of this Rule (inferring the excellent Wisdom and Goodness of him who framed it) that by it very Easily and Certainly we may discern all the specialties of our duty, without looking abroad or having recourse to external instruction;
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so that we are not onely NONLATINALPHABET, taught of God, as the Apostle saith, to love one another, but NONLATINALPHABET, taught of our selves how to exercise that duty;
so that we Are not only, taught of God, as the Apostle Says, to love one Another, but, taught of our selves how to exercise that duty;
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can any mischances befalling us, any defects observable in us, any faults committed by us induce us to slight or despise our selves? this may teach us what regard and value we should ever preserve for our neighbour.
can any mischances befalling us, any defects observable in us, any Faults committed by us induce us to slight or despise our selves? this may teach us what regard and valve we should ever preserve for our neighbour.
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Do we not sincerely and earnestly desire our own welfare and advantage in every kind; do we not heartily wish good success to our own designs and undertakings;
Do we not sincerely and earnestly desire our own welfare and advantage in every kind; do we not heartily wish good success to our own designs and undertakings;
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if we rightly understand our selves, desire the health and happiness of our souls? this doth inform us, what we should wish and covet for our neighbour.
if we rightly understand our selves, desire the health and happiness of our Souls? this does inform us, what we should wish and covet for our neighbour.
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Have we not a sensible delight and complacency in our own prosperity? do we ever repine at any advantages accruing to our person or condition? are we not extreamly glad to find our selves thriving and flourishing in wealth, in reputation, in any accommodation or ornament of our state? especially if we be sober and wise, doth not our spiritual proficiency and improvement in vertue yield joyous satisfaction to us? are we not much comforted in apprehending our selves to proceed in a hopefull way toward everlasting felicity? this may instruct us what content we should feel in our neighbours prosperity, both temporal and spiritual.
Have we not a sensible delight and complacency in our own Prosperity? do we ever repine At any advantages accrueing to our person or condition? Are we not extremely glad to find our selves thriving and flourishing in wealth, in reputation, in any accommodation or ornament of our state? especially if we be Sobrium and wise, does not our spiritual proficiency and improvement in virtue yield joyous satisfaction to us? Are we not much comforted in apprehending our selves to proceed in a hopeful Way towards everlasting felicity? this may instruct us what content we should feel in our neighbours Prosperity, both temporal and spiritual.
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if we are our selves, without grievous displeasure apprehend our selves enslaved to Sin and Satan, destitute of God's favour, exposed to endless misery? hence may we learn how we should condole and commiserate the misfortunes of our neighbour.
if we Are our selves, without grievous displeasure apprehend our selves enslaved to since and Satan, destitute of God's favour, exposed to endless misery? hence may we Learn how we should condole and commiserate the misfortunes of our neighbour.
Do we not eagerly prosecute our own concerns? do we not with huge vigour and industry strive to acquire all conveniencies and comforts to our selves, to rid our selves of all wants and molestations? is our solicitous care or painfull endeavour ever wanting toward the support and succour of our selves in any of our needs? are we satisfied in meerly wishing our selves well, are we not also busie and active in procuring what we affect? especially,
Do we not eagerly prosecute our own concerns? do we not with huge vigour and industry strive to acquire all Conveniences and comforts to our selves, to rid our selves of all Wants and molestations? is our solicitous care or painful endeavour ever wanting towards the support and succour of our selves in any of our needs? Are we satisfied in merely wishing our selves well, Are we not also busy and active in procuring what we affect? especially,
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labouring to rescue our selves from ignorance and errour, from the tyranny of sin, from the torture of a bad conscience, from the danger of hell? this sheweth how ready we should be really to further our neighbours good, ministring to him all kinds of assistance and relief sutable to his needs, both corporal and spiritual.
labouring to rescue our selves from ignorance and error, from the tyranny of since, from the torture of a bad conscience, from the danger of hell? this shows how ready we should be really to further our neighbours good, ministering to him all Kinds of assistance and relief suitable to his needs, both corporal and spiritual.
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do we not indeed gladly perform the meanest and most sordid offices for our selves? this declareth how condescensive we should be in helping our neighbour,
do we not indeed gladly perform the Meanest and most sordid Offices for our selves? this Declareth how condescensive we should be in helping our neighbour,
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endeavouring to please them in all things, especially for their good to edification. Are we easily angry with our selves, do we retain implacable grudges against our selves,
endeavouring to please them in all things, especially for their good to edification. are we Easily angry with our selves, do we retain implacable grudges against our selves,
or do we execute upon our selves mischievous revenge? are we not rather very meek and patient toward our selves, mildly comporting with our own great weaknesses, our troublesome humours, our impertinencies and follies;
or do we execute upon our selves mischievous revenge? Are we not rather very meek and patient towards our selves, mildly comporting with our own great Weaknesses, our troublesome humours, our Impertinencies and follies;
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and welfare? hence may we derive lessons of meekness and patience, to be exercised toward our neighbour, in bearing his infirmities and miscarriages, in remitting any wrongs or discourtesies received from him.
and welfare? hence may we derive Lessons of meekness and patience, to be exercised towards our neighbour, in bearing his infirmities and miscarriages, in remitting any wrongs or discourtesies received from him.
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Are we apt to be rude in our deportment, harsh in our language, or rigorous in our dealing toward our selves? do we not rather in word and deed treat our selves very softly, very indulgently? Do we use to pry for faults,
are we apt to be rude in our deportment, harsh in our language, or rigorous in our dealing towards our selves? do we not rather in word and deed Treat our selves very softly, very indulgently? Do we use to pry for Faults,
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or to pick quarrels with our selves, to carp at any thing said or done by us, rashly or upon slight grounds to charge blame on our selves, to lay heavy censures on our actions, to make foul constructions of our words, to blazon our defects,
or to pick quarrels with our selves, to carp At any thing said or done by us, rashly or upon slight grounds to charge blame on our selves, to lay heavy censures on our actions, to make foul constructions of our words, to blazon our defects,
to murther our own credit by slander, to blast it by detraction, to maim it by reproach, to prostitute it to be deflowred by jeering and scurrilous abuse? are we not rather very jealous of our reputation,
to murder our own credit by slander, to blast it by detraction, to maim it by reproach, to prostitute it to be deflowered by jeering and scurrilous abuse? Are we not rather very jealous of our reputation,
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Thus reflecting on our selves, and making our practice toward our selves the pattern of our dealing with others, we shall not fail to discharge what is prescribed to us in this Law;
Thus reflecting on our selves, and making our practice towards our selves the pattern of our dealing with Others, we shall not fail to discharge what is prescribed to us in this Law;
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Saint Peter once and again doth exhort us to love one another NONLATINALPHABET, with an outstretched affection; and how far that affection should be stretched we are here informed;
Saint Peter once and again does exhort us to love one Another, with an outstretched affection; and how Far that affection should be stretched we Are Here informed;
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so that we do either bring down our self-love to such a moderation, or raise up our charity to such a fervency, that both come to be adjusted in the same even level:
so that we do either bring down our Self-love to such a moderation, or raise up our charity to such a fervency, that both come to be adjusted in the same even level:
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2. It appeareth by comparing this Precept with that to which it is annexed, of loving God with all our heart and all our soul, which manifestly designeth the quantity and degree of that love;
2. It appears by comparing this Precept with that to which it is annexed, of loving God with all our heart and all our soul, which manifestly designeth the quantity and degree of that love;
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consequently the like determination is intended in this Precept, which is expressed to resemble that, or designed in like manner to qualifie and bound our duty toward our neighbour.
consequently the like determination is intended in this Precept, which is expressed to resemble that, or designed in like manner to qualify and bound our duty towards our neighbour.
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for no man is ignorant that he is obliged to love his neighbour, but how far that love must extend, is the point wherein most of us do need to be resolved,
for no man is ignorant that he is obliged to love his neighbour, but how Far that love must extend, is the point wherein most of us do need to be resolved,
inducing us to apprehend, that we shall satisfie its intent, and sufficiently discharge our duty, by practising charity in any low degree or mean instance. Also,
inducing us to apprehend, that we shall satisfy its intent, and sufficiently discharge our duty, by practising charity in any low degree or mean instance. Also,
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5. The former sense, which is unquestionable, doth infer and establish this; because similitude of love, morally speaking, cannot consist with inequality thereof;
5. The former sense, which is unquestionable, does infer and establish this; Because similitude of love, morally speaking, cannot consist with inequality thereof;
so that if we consider the same person in youth and in age, in health and in sickness, in prosperity and in distress, may we not say quantùm mutatus ab illo, how quite another man is he grown? Yet shall a man for such alterations surcease or abate his love to himself? why then in regard to the like differences shall we less affect our neighbour, who is endowed with that common nature, which alone through all those vicissitudes sticketh fast in us;
so that if we Consider the same person in youth and in age, in health and in sickness, in Prosperity and in distress, may we not say quantùm mutatus ab illo, how quite Another man is he grown? Yet shall a man for such alterations surcease or abate his love to himself? why then in regard to the like differences shall we less affect our neighbour, who is endowed with that Common nature, which alone through all those vicissitudes sticketh fast in us;
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who is the most express image of us, (or rather a copy, drawn by the same hand, of the same orginal) another self, attired in a divers garb of circumstances? do we not so far as we despise or disaffect him, by consequence slight or hate our selves;
who is the most express image of us, (or rather a copy, drawn by the same hand, of the same Original) Another self, attired in a diverse garb of Circumstances? do we not so Far as we despise or disaffect him, by consequence slight or hate our selves;
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And what ground can there be of loving our selves which may not as well be found in others? is it endowments of nature, is it accomplishments of knowledge, is it ornaments of vertue, is it accoustrements of fortune;
And what ground can there be of loving our selves which may not as well be found in Others? is it endowments of nature, is it accomplishments of knowledge, is it Ornament of virtue, is it accoutrements of fortune;
is he not at least capable of them, the collation and acquist of them depending on the same arbitrary bounty of God, or upon faculties and means commonly dispensed to all? May not any man at least be as wise and as good as we? why then should we not esteem,
is he not At least capable of them, the collation and acquist of them depending on the same arbitrary bounty of God, or upon faculties and means commonly dispensed to all? May not any man At least be as wise and as good as we? why then should we not esteem,
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why not affect him as much? doth relation to us alter the case? is self as self lovely or valuable, doth that respect lend any worth or price to things?
why not affect him as much? does Relation to us altar the case? is self as self lovely or valuable, does that respect lend any worth or price to things?
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Likewise, what more can justice find in our neighbour to obstruct or depress our love than it may observe in our selves? hath he greater infirmities or defects, is he more liable to errours and miscarriages, is he guilty of worse faults than we? If without arrogance and vinity we cannot affirm this,
Likewise, what more can Justice find in our neighbour to obstruct or depress our love than it may observe in our selves? hath he greater infirmities or defects, is he more liable to errors and miscarriages, is he guilty of Worse Faults than we? If without arrogance and vinity we cannot affirm this,
It is an imperfect charity which dote not respect our neighbour according to his utmost merit and worth, which dote not heartily desire his good, which dote not earnestly promote his advantage i• every kind, according to our ability an• opportunity:
It is an imperfect charity which dote not respect our neighbour according to his utmost merit and worth, which dote not heartily desire his good, which dote not earnestly promote his advantage i• every kind, according to our ability an• opportunity:
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but a vain fondness or perverse dotage; proceeding from inordinate dispositions of soul, grounded on foolish conceits, begetting foul qualities and practises;
but a vain fondness or perverse dotage; proceeding from inordinate dispositions of soul, grounded on foolish conceits, begetting foul qualities and practises;
what indeed can be more ridiculously absurd, than that we should pretend to receive that from others, which we are not disposed to yield to them upon the same ground and title?
what indeed can be more ridiculously absurd, than that we should pretend to receive that from Others, which we Are not disposed to yield to them upon the same ground and title?
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for if in considerable degree we do affect our selves beyond others, we shall be continually bickering and clashing with them about points of interest and credit;
for if in considerable degree we do affect our selves beyond Others, we shall be continually bickering and clashing with them about points of Interest and credit;
for how can we love God enough, or with all our soul, if we do not accord with him in loving his friends and relations, his servants, his children with most entire affection?
for how can we love God enough, or with all our soul, if we do not accord with him in loving his Friends and relations, his Servants, his children with most entire affection?
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It representeth all worldly goods and matters of private interest as very inconsiderable and unworthy of our affection, thereby substracting the fuel of immoderate self-love.
It Representeth all worldly goods and matters of private Interest as very inconsiderable and unworthy of our affection, thereby substracting the fuel of immoderate Self-love.
pn31 vvz d j n2-j cc n2 pp-f j n1 c-acp av j cc j pp-f po12 n1, av vvg dt n1 pp-f j n1.
It declareth every man so weak, so vile, so wretched, so guilty of sin and subject to misery (so for all good wholly indebted to the pure grace and mercy of God) that no man can have reason to dote on himself,
It Declareth every man so weak, so vile, so wretched, so guilty of since and Subject to misery (so for all good wholly indebted to the pure grace and mercy of God) that no man can have reason to dote on himself,
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It recommendeth to us the imitation of God's love and bounty, which are absolutely pure, without any regard, any capacity of benefit redounding to himself.
It recommendeth to us the imitation of God's love and bounty, which Are absolutely pure, without any regard, any capacity of benefit redounding to himself.
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It commandeth us heartily to love even our bitterest enemies and most cruel persecutours; which cannot be performed without a proportionable abatement of self-love.
It commands us heartily to love even our Bitterest enemies and most cruel persecutors; which cannot be performed without a proportionable abatement of Self-love.
their designation for eternal glory and happiness, their partaking of the common redemption by the undertakings and sufferings of Christ, their being objects of God's tender affection and care) so very considerable, that no regard beneath the highest will befit them.
their designation for Eternal glory and happiness, their partaking of the Common redemption by the undertakings and sufferings of christ, their being objects of God's tender affection and care) so very considerable, that no regard beneath the highest will befit them.
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It also declareth us so nearly allied to them, and so greatly concerned in their good, (we being all one in Christ, and members one of another) that we ought to have a perfect complacency in their welfare, and a sympathy in their adversity, as our own.
It also Declareth us so nearly allied to them, and so greatly concerned in their good, (we being all one in christ, and members one of Another) that we ought to have a perfect complacency in their welfare, and a Sympathy in their adversity, as our own.
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than to quell that sorry principle of niggardly selfishness, to which corrupt nature doth incline; and to enlarge our hearts to this divine extent of goodness.
than to quell that sorry principle of niggardly selfishness, to which corrupt nature does incline; and to enlarge our hearts to this divine extent of Goodness.
cs pc-acp vvi d j n1 pp-f j n1, p-acp r-crq j n1 vdz vvi; cc pc-acp vvi po12 n2 p-acp d j-jn n1 pp-f n1.
It may be objected to our discourse, that the duty, thus understood, is unpracticable, nature violently swaying to those degrees of self-love, which charity can no wise reach.
It may be objected to our discourse, that the duty, thus understood, is unpracticable, nature violently swaying to those Degrees of Self-love, which charity can no wise reach.
This exception (would time permit) I should assoil, by shewing how far, and by what means we may attain to such a practice; (how at least by aiming at this top of perfection we may ascend nearer and nearer thereto) in the mean time experience doth sufficiently evince possibility,
This exception (would time permit) I should assoil, by showing how Far, and by what means we may attain to such a practice; (how At least by aiming At this top of perfection we may ascend nearer and nearer thereto) in the mean time experience does sufficiently evince possibility,
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And so it is, pure charity hath been the root of such affections and such performances (recorded by indubitable testimony) toward others, which hardly any man can exceed in regard to himself;
And so it is, pure charity hath been the root of such affections and such performances (recorded by indubitable testimony) towards Others, which hardly any man can exceed in regard to himself;
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Did not the charity of Moses stretch thus far, when for the sake of his brethren he voluntarily did exchange the splendours and delights of a Court for a condition of vagrancy and servility;
Did not the charity of Moses stretch thus Far, when for the sake of his brothers he voluntarily did exchange the splendours and delights of a Court for a condition of vagrancy and servility;
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when (although having been grievously affronted by them) he wished that rather his name should be expunged from God's book, than that their sin should abide unpardoned?
when (although having been grievously affronted by them) he wished that rather his name should be expunged from God's book, than that their since should abide unpardoned?
Did not Samuel exercise such a charity, when being ingratefully and injuriously dismounted from his authority, he did yet retain toward that people a zealous desire of their welfare, not ceasing earnestly to pray for them?
Did not Samuel exercise such a charity, when being ingratefully and injuriously dismounted from his Authority, he did yet retain towards that people a zealous desire of their welfare, not ceasing earnestly to pray for them?
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when he could without envy or grudge look on the growing prosperity of his supplanter, could heartily wish his safety, could effectually protect it, could purchase it to him with his own great danger and trouble? when he, that in gallantry of courage and vertue did yield to none, was yet willing to become inferiour to one born his subject, one raised from the dust, one taken from a sheepcoat; so that unrepiningly and without disclain he could say, Thou shalt be King over Israel,
when he could without envy or grudge look on the growing Prosperity of his supplanter, could heartily wish his safety, could effectually Pact it, could purchase it to him with his own great danger and trouble? when he, that in gallantry of courage and virtue did yield to none, was yet willing to become inferior to one born his Subject, one raised from the dust, one taken from a Sheepcoat; so that unrepiningly and without disclain he could say, Thou shalt be King over Israel,
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slighting all concerns of their own, and reliquishing whatever was most dear to them (their safety, their liberty, their ease, their estate, their reputation, their pleasure, their very bloud and breath) for the welfare of others;
slighting all concerns of their own, and reliquishing whatever was most dear to them (their safety, their liberty, their ease, their estate, their reputation, their pleasure, their very blood and breath) for the welfare of Others;
mark the wearisome travels he underwent over all the earth, the solicitous cares which did possess his mind for all the Churches: the continual toils and drudgeries sustained by him in preaching by word and writing:
mark the wearisome travels he underwent over all the earth, the solicitous Cares which did possess his mind for all the Churches: the continual toils and Drudgeries sustained by him in preaching by word and writing:
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resting in this uncomfortable state, in this fleshly tabernacle wherein he groaned, being burthened, and longing for enlargement? did he not somewhat beyond himself love those men,
resting in this uncomfortable state, in this fleshly tabernacle wherein he groaned, being burdened, and longing for enlargement? did he not somewhat beyond himself love those men,
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those very men by whom he had been stoned, had been scourged, had been often beaten to extremity, from whom he had received manifold indignities and outrages?
those very men by whom he had been stoned, had been scourged, had been often beaten to extremity, from whom he had received manifold indignities and outrages?
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Did not they love their neighbours as themselves, who sold their possessions, and distributed the prices of them for relief of their indigent brethren? did not most of the ancient Saints and Fathers mount near the top of this duty, of whom it is by unquestionable records testified, that they did freely bestow all their private estate and substance on the poor, devoting themselves to the service of God and edification of his people? Finally,
Did not they love their neighbours as themselves, who sold their possessions, and distributed the Princes of them for relief of their indigent brothers? did not most of the ancient Saints and Father's mount near the top of this duty, of whom it is by unquestionable records testified, that they did freely bestow all their private estate and substance on the poor, devoting themselves to the service of God and edification of his people? Finally,
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Did not our Lord himself in our nature exemplifie this Duty, yea by his Practice far out-doe his Precept? for, He who from the brightest glories, from the immense riches, from the ineffable joys and felicities of his celestial Kingdom, did willingly stoop down to assume the garb of a servant, to be cloathed with the infirmities of flesh, to become a man of sorrow, and acquainted with grief;
Did not our Lord himself in our nature exemplify this Duty, yea by his Practice Far outdo his Precept? for, He who from the Brightest Glories, from the immense riches, from the ineffable Joys and felicities of his celestial Kingdom, did willingly stoop down to assume the garb of a servant, to be clothed with the infirmities of Flesh, to become a man of sorrow, and acquainted with grief;
He who for our sake vouchsafed to live in extream penury and disgrace, to feel hard want, sore travel, bitter persecution, most grievous shame and anguish;
He who for our sake vouchsafed to live in extreme penury and disgrace, to feel hard want, soar travel, bitter persecution, most grievous shame and anguish;
He who not onely did contentedly bear, but purposely did chuse to be accused, to be slandered, to be reviled, to be mocked, to be tortured, to pour forth his heart-bloud upon a cross, for the sake of an unprofitable, an unworthy, an impious, an ingratefull generation;
He who not only did contentedly bear, but purposely did choose to be accused, to be slandered, to be reviled, to be mocked, to be tortured, to pour forth his Heart blood upon a cross, for the sake of an unprofitable, an unworthy, an impious, an ingrateful generation;
And how can I better conclude than in the recommendation of such an Example? Now, our Lord Jesus Christ himself, and God even our father, who hath loved us,
And how can I better conclude than in the recommendation of such an Exampl? Now, our Lord jesus christ himself, and God even our father, who hath loved us,
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which is the removal of an Exception, to which that interpretation is very liable, and which is apt to discourage from a serious application to the practice of this duty so expounded.
which is the removal of an Exception, to which that Interpretation is very liable, and which is apt to discourage from a serious application to the practice of this duty so expounded.
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If, it may be said, the Precept be thus understood, as to oblige us to love our neighbours equally with our selves, it will prove unpracticable, such a charity being meerly romantick and imaginary;
If, it may be said, the Precept be thus understood, as to oblige us to love our neighbours equally with our selves, it will prove unpracticable, such a charity being merely romantic and imaginary;
A natural instinct doth prompt us to love our selves, and we are forcibly driven there to by an unavoidable sense of pleasure and pain, resulting from the constitution of our body and soul,
A natural instinct does prompt us to love our selves, and we Are forcibly driven there to by an unavoidable sense of pleasure and pain, resulting from the constitution of our body and soul,
doth not therefore nature plainly suggest, that our neighbours good cannot be so considerable to us as our own? especially when charity doth clash with self-love,
does not Therefore nature plainly suggest, that our neighbours good cannot be so considerable to us as our own? especially when charity does clash with Self-love,
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or when there is a competition between our neighbours interest and our own, is it possible that we should not be partial to our own side? is not therefore this Precept such as if we should be commanded to fly,
or when there is a competition between our neighbours Interest and our own, is it possible that we should not be partial to our own side? is not Therefore this Precept such as if we should be commanded to fly,
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It is of great use, that by comparing the Law with our practice, and in the perfection of the one discerning the defect of the other, we may be humbled, may be sensible of our impotency, may thence be forced to seek the helps of grace and the benefit of mercy.
It is of great use, that by comparing the Law with our practice, and in the perfection of the one discerning the defect of the other, we may be humbled, may be sensible of our impotency, may thence be forced to seek the helps of grace and the benefit of mercy.
But neither is the performance of this task so impossible, or so desperately hard (if we take the right course and use proper means toward it) as is supposed;
But neither is the performance of this task so impossible, or so desperately hard (if we take the right course and use proper means towards it) as is supposed;
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we cannot get to Rome without crossing the Seas, and travelling through France or Germany; it is hard to comprehend a subtle Theoreme in Geometry if we pitch on it first,
we cannot get to Room without crossing the Seas, and traveling through France or Germany; it is hard to comprehend a subtle Theorem in Geometry if we pitch on it First,
before we have inured our minds and affections to it, before we have tried our forces in some instances thereof, previous to others of a higher strein,
before we have inured our minds and affections to it, before we have tried our forces in Some instances thereof, previous to Others of a higher strain,
and thence proceed toward others of a higher nature, we may find such improvement, and taste such content therein, that we may soon arise to incredible degrees thereof;
and thence proceed towards Others of a higher nature, we may find such improvement, and taste such content therein, that we may soon arise to incredible Degrees thereof;
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and at length perhaps we may attain to such a pitch, that it will seem to us base and vain to consider our own good before that of others, in any sensible measure;
and At length perhaps we may attain to such a pitch, that it will seem to us base and vain to Consider our own good before that of Others, in any sensible measure;
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And that nature which now so mightily doth contest in favour of our selves, may in time give way to a better nature, born of custome, affecting the good of others.
And that nature which now so mightily does contest in favour of our selves, may in time give Way to a better nature, born of custom, affecting the good of Others.
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for if we do but, (as without much difficulty we may do) apply our mind to weigh the qualities and the actions of our neighbour, we may thence obtain a true opinion and just esteem of him;
for if we do but, (as without much difficulty we may do) apply our mind to weigh the qualities and the actions of our neighbour, we may thence obtain a true opinion and just esteem of him;
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Is it not also within the compass of our ability to repress those passions of soul, the eruption whereof tendeth to the wrong, dammage, and offence of our neighbour;
Is it not also within the compass of our ability to repress those passion of soul, the eruption whereof tendeth to the wrong, damage, and offence of our neighbour;
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Moral honesty hath inclined some, ambition and popularity have excited others to encounter the greatest dangers, to attaque the greatest difficulties, to expose their safety, to sacrifice their lives for the welfare of their Countrey.
Moral honesty hath inclined Some, ambition and popularity have excited Others to encounter the greatest dangers, to attaque the greatest difficulties, to expose their safety, to sacrifice their lives for the welfare of their Country.
for what will not a fond Lover undertake and atchieve for his Minion, although she really be the worst enemy he can have? yet for such a Snake will he not lavish his estate, prostitute his honour, abandon his ease, hazard his safety, shipwreck his conscience, forfeit his salvation? what may not a Delilah obtain of her Sampson, a Cleopatra of her Anthony, how prejudicial soever it be to his own interest and welfare?
for what will not a found Lover undertake and achieve for his Minion, although she really be the worst enemy he can have? yet for such a Snake will he not lavish his estate, prostitute his honour, abandon his ease, hazard his safety, shipwreck his conscience, forfeit his salvation? what may not a Delilah obtain of her Sampson, a Cleopatra of her Anthony, how prejudicial soever it be to his own Interest and welfare?
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and backed by so much stronger motives) be conceived able to engage men to the like practice? why may not a man be disposed to doe that out of hearty good-will, which he can doe out of vain conceit,
and backed by so much Stronger motives) be conceived able to engage men to the like practice? why may not a man be disposed to do that out of hearty goodwill, which he can do out of vain conceit,
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4. Let us consider, that those dispositions of soul which usually with so much violence do thwart the observance of this Precept, are not ingredients of true self-love, by the which we are directed to regulate our charity,
4. Let us Consider, that those dispositions of soul which usually with so much violence do thwart the observance of this Precept, Are not ingredients of true Self-love, by the which we Are directed to regulate our charity,
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a great complacence or confidence in some endowment or advantage belonging to us, a stiff adherence to our own will or humour, a greedy appetite to some particular interest or base pleasure;
a great complacence or confidence in Some endowment or advantage belonging to us, a stiff adherence to our own will or humour, a greedy appetite to Some particular Interest or base pleasure;
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these are those, not attendants of natural self-love, but issues of unnatural depravedness in judgment and affections, which render our practice so exorbitant in this regard, making us seem to love our selves so immoderately, so infinitely;
these Are those, not attendants of natural Self-love, but issues of unnatural depravedness in judgement and affections, which render our practice so exorbitant in this regard, making us seem to love our selves so immoderately, so infinitely;
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If these (as by serious consideration they may be) were voided, or much abated, it would not be found so grievous a matter to love our neighbour as our selves;
If these (as by serious consideration they may be) were voided, or much abated, it would not be found so grievous a matter to love our neighbour as our selves;
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for that sober love remaining behind, to which nature inclineth, and which reason approveth, would rather help to promote than yield any obstacle to our charity;
for that Sobrium love remaining behind, to which nature Inclineth, and which reason approveth, would rather help to promote than yield any obstacle to our charity;
if such perverse selfishness were checked and depressed, but natural kindness cherished and advanced, then true self-love and charity would compose themselves into near a just poise.
if such perverse selfishness were checked and depressed, but natural kindness cherished and advanced, then true Self-love and charity would compose themselves into near a just poise.
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nature hath furnished us with strong instincts for the defence and sustenance of our life; and common practice is depraved by ill education and custom;
nature hath furnished us with strong instincts for the defence and sustenance of our life; and Common practice is depraved by ill education and custom;
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but they consider not, that one of these may be so moderated, and the other so corrected, that charity may have a fair scope in mens heart and practice;
but they Consider not, that one of these may be so moderated, and the other so corrected, that charity may have a fair scope in men's heart and practice;
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Man having received his soul from the breath of God, and being framed after the image of his most benign parent, there do yet abide in him some features resembling God,
Man having received his soul from the breath of God, and being framed After the image of his most benign parent, there do yet abide in him Some features resembling God,
whence commonly men are ashamed to avow self-interest as a principle of their actions, (rather fathering them on some other cause) as being conscious to themselves that it is the basest of all principles.
whence commonly men Are ashamed to avow self-interest as a principle of their actions, (rather fathering them on Some other cause) as being conscious to themselves that it is the Basest of all principles.
Wherefore according to the general judgment and conscience of men (to omit other considerations) our nature is not so averse from charity, or destitute of propensions thereto;
Wherefore according to the general judgement and conscience of men (to omit other considerations) our nature is not so averse from charity, or destitute of propensions thereto;
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6. But supposing the inclinations of nature, as it now standeth in its depraved and crazy state, do so mightily obstruct the practice of this duty in the degree specified,
6. But supposing the inclinations of nature, as it now Stands in its depraved and crazy state, do so mightily obstruct the practice of this duty in the degree specified,
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yet we must remember, that a subsidiary power is by the divine mercy dispensed, able to controll and subdue nature to a compliance, to raise our practice above our natural forces.
yet we must Remember, that a subsidiary power is by the divine mercy dispensed, able to control and subdue nature to a compliance, to raise our practice above our natural forces.
We have a like averseness to other spiritual duties (to the loving God with all our hearts, to the mortifying our flesh and carnal desires, to the contempt of wordly things,
We have a like averseness to other spiritual duties (to the loving God with all our hearts, to the mortifying our Flesh and carnal Desires, to the contempt of wordly things,
if we carefully will seek it, with constant fervency imploring it from him, who hath promised to bestow it on those that ask it) it will infuse into our minds that light, whereby we shall discern the excellency of this duty, together with the folly and baseness of that selfishness which crosseth it;
if we carefully will seek it, with constant fervency imploring it from him, who hath promised to bestow it on those that ask it) it will infuse into our minds that Light, whereby we shall discern the excellency of this duty, together with the folly and baseness of that selfishness which Crosseth it;
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and endowed with the fruits of the Spirit, which are love, gentleness, goodness, meekness, and created according to God in Christ Jesus to the practice of answerable good works.
and endowed with the fruits of the Spirit, which Are love, gentleness, Goodness, meekness, and created according to God in christ jesus to the practice of answerable good works.
7. There are divers means conducible to the abatement of difficulty in this practice, which I shall propose, referring the matter to issue upon due trial of them.
7. There Are diverse means conducible to the abatement of difficulty in this practice, which I shall propose, referring the matter to issue upon due trial of them.
1. Let us carefully weigh the value of those things which immoderate self-love doth affect in prejudice to charity, together with the worth of those which charity doth set in balance to them.
1. Let us carefully weigh the valve of those things which immoderate Self-love does affect in prejudice to charity, together with the worth of those which charity does Set in balance to them.
If we rightly did apprehend the infinite vanity of all wordly goods, the meanness of private concerns, the true despicableness of all those honours, those profits, those delights on which commonly men do so dote, we should not be so fond or jealous of them,
If we rightly did apprehend the infinite vanity of all wordly goods, the meanness of private concerns, the true despicableness of all those honours, those profits, those delights on which commonly men do so dote, we should not be so found or jealous of them,
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If we did conceive the transcendent worth of future rewards allotted to this and other vertues, the great considerableness of publick good at which charity aimeth, the many advantages which may accrue to us from our neighbours welfare, (entertained with complacence,
If we did conceive the transcendent worth of future rewards allotted to this and other Virtues, the great considerableness of public good At which charity aimeth, the many advantages which may accrue to us from our neighbours welfare, (entertained with complacence,
If we look upon our selves as subsisting onely by our own care and endeavour, without any other patronage or help, it may thence prove hard to regard the interests of others as comparable to our own;
If we look upon our selves as subsisting only by our own care and endeavour, without any other patronage or help, it may thence prove hard to regard the interests of Others as comparable to our own;
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seeing then in order to our living with any convenience, it is necessary that we should be solicitous for our own preservation and sustenance, that will engage us to contend with others as competitours for the things we need, and uncapable otherwise to attain:
seeing then in order to our living with any convenience, it is necessary that we should be solicitous for our own preservation and sustenance, that will engage us to contend with Others as competitors for the things we need, and uncapable otherwise to attain:
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and no less for others than for us (for, as the Wise-man saith, he careth for all alike) who recommendeth to us a being mutually concerned each for other, and is engaged to keep us from suffering thereby;
and no less for Others than for us (for, as the Wiseman Says, he Careth for all alike) who recommendeth to us a being mutually concerned each for other, and is engaged to keep us from suffering thereby;
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If we do consider thus, it will deliver us from solicitude concerning our subsistence and personal accommodations, whence we may be free to regard the concerns of others, with no less application than we do regard our own.
If we do Consider thus, it will deliver us from solicitude Concerning our subsistence and personal accommodations, whence we may be free to regard the concerns of Others, with no less application than we do regard our own.
As living under the same Government and Laws (being members of one Commonwealth, one Corporation, one Family) disposeth men not onely willingly but earnestly to serve the publick interest, beyond any hopes of receiving thence any particular advantage answerable to their pain and care;
As living under the same Government and Laws (being members of one Commonwealth, one Corporation, one Family) Disposeth men not only willingly but earnestly to serve the public Interest, beyond any hope's of receiving thence any particular advantage answerable to their pain and care;
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so considering our selves as members of the world, and of the Church, under the governance and patronage of God, may disengage us from immoderate respect of private good,
so considering our selves as members of the world, and of the Church, under the governance and patronage of God, may disengage us from immoderate respect of private good,
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for then it will be an instance of self-love to exercise charity, then both these inclinations conspiring will march evenly together, one will not extrude nor depress the other.
for then it will be an instance of Self-love to exercise charity, then both these inclinations conspiring will march evenly together, one will not extrude nor depress the other.
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or conspire together, the ground of that partiality is removed. Nor is this an imaginary course, but grounded in reason, and thereby reducible to practice:
or conspire together, the ground of that partiality is removed. Nor is this an imaginary course, but grounded in reason, and thereby reducible to practice:
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for considering the manifold bands of relation (natural, civil, or spiritual) between men, as naturally of the same kind and bloud, as civilly members of the same society,
for considering the manifold bans of Relation (natural, civil, or spiritual) between men, as naturally of the same kind and blood, as civilly members of the same society,
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considering the mutual advantages derivable from the wealth and welfare of each other, (in way of needfull succour, advice and comfort, of profitable commerce, of pleasant conversation);
considering the mutual advantages derivable from the wealth and welfare of each other, (in Way of needful succour, Advice and Comfort, of profitable commerce, of pleasant Conversation);
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considering the mischiefs, which from our neighbours indigency and affliction we may incur, they rendring him as a wild beast, unsociable, troublesome and formidable to us;
considering the mischiefs, which from our neighbours indigency and affliction we may incur, they rendering him as a wild beast, unsociable, troublesome and formidable to us;
considering that we cannot be happy without good nature, and good humour, and that good nature cannot behold any sad object without pity and dolorous resentment, good humour cannot subsist in prospect of such objects;
considering that we cannot be happy without good nature, and good humour, and that good nature cannot behold any sad Object without pity and dolorous resentment, good humour cannot subsist in prospect of such objects;
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considering that charity is an instrument, whereby we may apply all our neighbours good to our selves, it being ours, if we can find complacence therein;
considering that charity is an Instrument, whereby we may apply all our neighbours good to our selves, it being ours, if we can find complacence therein;
but rather, as Job did, we shall condemn and abhor our selves; when we see our selves so deformed and ugly, how can we be amiable in our own eyes? how can we more esteem or affect our selves than others, of whose unworthiness we can hardly be so conscious or sure? what place can there be for that vanity and folly,
but rather, as Job did, we shall condemn and abhor our selves; when we see our selves so deformed and ugly, how can we be amiable in our own eyes? how can we more esteem or affect our selves than Others, of whose unworthiness we can hardly be so conscious or sure? what place can there be for that vanity and folly,
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SAint Paul telleth us, that the end of the commandment (or the main scope of the Evangelical Doctrine) is charity, out of a pure heart and a good conscience, and faith unfeigned;
SAint Paul Telleth us, that the end of the Commandment (or the main scope of the Evangelical Doctrine) is charity, out of a pure heart and a good conscience, and faith unfeigned;
and, Above all things, saith he, have fervent charity among your selves. Saint James styleth the Law of Charity NONLATINALPHABET, the royal, or Sovereign Law.
and, Above all things, Says he, have fervent charity among your selves. Saint James styleth the Law of Charity, the royal, or Sovereign Law.
The nature of it will, as I conceive, be best understood by representing the several chief Acts, which it comprizeth or implyeth as necessary prerequisites,
The nature of it will, as I conceive, be best understood by representing the several chief Acts, which it compriseth or Implies as necessary prerequisites,
what then shall I do when God riseth up, and when he visiteth what shall I answer him? Did not he that made me in the womb, make him? and did not one fashion us in the womb?
what then shall I do when God Riseth up, and when he Visiteth what shall I answer him? Did not he that made me in the womb, make him? and did not one fashion us in the womb?
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or rather is himself an Angelical spirit dwelling in a visible tabernacle. Every man was originally designed and framed for a fruition of eternal happiness.
or rather is himself an Angelical Spirit Dwelling in a visible tabernacle. Every man was originally designed and framed for a fruition of Eternal happiness.
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How then can any man be deemed contemptible, having so noble relations, capacities, and privileges? How a man standeth in esteem with God Elihu telleth us, God (saith he) is mighty and despiseth not any;
How then can any man be deemed contemptible, having so noble relations, capacities, and privileges? How a man Stands in esteem with God Elihu Telleth us, God (Says he) is mighty and despises not any;
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and how can we contemn those, whom the certain voucher and infallible judge of worth deigneth to value? Indeed God so valued every man as to take great care, to be at great cost and trouble, to stoop down from heaven, to assume mortal flesh, to endure pinching wants and sore distresses, to taste death for every one.
and how can we contemn those, whom the certain voucher and infallible judge of worth deigneth to valve? Indeed God so valued every man as to take great care, to be At great cost and trouble, to stoop down from heaven, to assume Mortal Flesh, to endure pinching Wants and soar Distresses, to taste death for every one.
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Is it for the lowness of his condition, or for any misfortune that hath befallen him? but are not the best men, are not all men, art not thou thy self obnoxious to the like? hath not God declared that he hath a special regard to such? and are not such things commonly disposed by his hand with a gracious intent?
Is it for the lowness of his condition, or for any misfortune that hath befallen him? but Are not the best men, Are not all men, art not thou thy self obnoxious to the like? hath not God declared that he hath a special regard to such? and Are not such things commonly disposed by his hand with a gracious intent?
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Is it for meanness of parts, or abilities, or endowments? but are not these the gifts of God, absolutely at his disposal, and arbitrarily distributed, or preserved;
Is it for meanness of parts, or abilities, or endowments? but Are not these the Gifts of God, absolutely At his disposal, and arbitrarily distributed, or preserved;
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if without partiality or flattery we examin our selves, discern the same within us, or other defects equivalent? And however is not pity rather due to them than contempt? whose character was it, that they trusted they were righteous and despised others? That the most palpable offender should not be quite despised God had a special care in his Law,
if without partiality or flattery we examine our selves, discern the same within us, or other defects equivalent? And however is not pity rather endue to them than contempt? whose character was it, that they trusted they were righteous and despised Others? That the most palpable offender should not be quite despised God had a special care in his Law,
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and not considerably better than he, or hardly can without arrogance pretend to be so. We may therefore, and reason doth require that we should value our neighbour;
and not considerably better than he, or hardly can without arrogance pretend to be so. We may Therefore, and reason does require that we should valve our neighbour;
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and consequently in our opinion to prefer others before us, according to those Apostolical Precepts, Be kindly affected one toward another with brotherly love, in honour preferring one another.
and consequently in our opinion to prefer Others before us, according to those Apostolical Precepts, Be kindly affected one towards Another with brotherly love, in honour preferring one Another.
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Not formally and in complement, as the mode is, but really and with a cordial sense, upon his undertaking any enterprize, we should wish him good speed;
Not formally and in compliment, as the mode is, but really and with a cordial sense, upon his undertaking any enterprise, we should wish him good speed;
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Such was the charity of Saint Paul for his Country-men, signified in those words, Brethren, my hearts desire ▪ and prayer to God for Israel is, that they may be saved;
Such was the charity of Saint Paul for his Countrymen, signified in those words, Brothers, my hearts desire ▪ and prayer to God for Israel is, that they may be saved;
Such was Saint John ' s charity to his friend Gaius, to whom he said, Beloved, I wish above all things, that thou maist prosper and be in health even as thy soul prospereth.
Such was Saint John ' s charity to his friend Gaius, to whom he said, beloved, I wish above all things, that thou Mayest prosper and be in health even as thy soul prospereth.
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Such is the charity, which we are enjoined to express toward all men, by praying for all men, in conformity to the charity of God, who will have all men to be saved,
Such is the charity, which we Are enjoined to express towards all men, by praying for all men, in conformity to the charity of God, who will have all men to be saved,
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and praying for those who despitefully use us, and persecute us; the which was exemplified by our Lord, by Saint Stephen, by all the Holy Apostles. III. Charity doth imply a complacence or delightfull satisfaction in the good of our neighbour;
and praying for those who despitefully use us, and persecute us; the which was exemplified by our Lord, by Saint Stephen, by all the Holy Apostles. III. Charity does imply a complacence or delightful satisfaction in the good of our neighbour;
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His prosperity of any kind, in proportion to its importance, doth please him; but especially his spiritual proficiency and improvement in vertue doth yield matter of content;
His Prosperity of any kind, in proportion to its importance, does please him; but especially his spiritual proficiency and improvement in virtue does yield matter of content;
This is that instance of charity which S. Paul so frequently doth express in his Epistles, declaring the extream joy he did feel in the faith, in the vertue, in the orderly conversation of those brethren to whom he writeth.
This is that instance of charity which S. Paul so frequently does express in his Epistles, declaring the extreme joy he did feel in the faith, in the virtue, in the orderly Conversation of those brothers to whom he Writeth.
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It is a Precept of Saint Paul, Give thanks always NONLATINALPHABET, which is translated for all things, but it might as well be rendred for all persons, according to that Injunction, I exhort, that first of all supplications, prayers, intercessions,
It is a Precept of Saint Paul, Give thanks always, which is translated for all things, but it might as well be rendered for all Persons, according to that Injunction, I exhort, that First of all supplications, Prayers, intercessions,
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according to that instance in Saint Paul of the Philippians, Ye have done well, that ye did communicate with (or partake in) my afflictions; and according to that Precept, Remember those which are in bonds, as bound with them.
according to that instance in Saint Paul of the Philippians, You have done well, that you did communicate with (or partake in) my afflictions; and according to that Precept, remember those which Are in bonds, as bound with them.
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Jesus (saith Saint Matthew) went forth, and saw a great multitude, NONLATINALPHABET, and was moved (in his bowels) with compassion toward them, and he healed their sick;
jesus (Says Faint Matthew) went forth, and saw a great multitude,, and was moved (in his bowels) with compassion towards them, and he healed their sick;
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and run into eternal ruine, by distemper of mind, and an inordinate conversation; this is most afflictive to a man endewed with any good degree of charity.
and run into Eternal ruin, by distemper of mind, and an inordinate Conversation; this is most afflictive to a man endued with any good degree of charity.
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Could one see a man sprawling on the ground, weltring in his bloud, with gaping wounds, gasping for breath, without compassion? And seeing the condition of him that lieth groveling in sin, weltring in guilt, wounded with bitter remorse and pangs of conscience, nearly obnoxious to eternal death, is far worse and more deplorable,
Could one see a man sprawling on the ground, weltering in his blood, with gaping wounds, gasping for breath, without compassion? And seeing the condition of him that lies groveling in since, weltering in guilt, wounded with bitter remorse and pangs of conscience, nearly obnoxious to Eternal death, is Far Worse and more deplorable,
Such was the charity of Saint Paul toward his incredulous and obdurate Country-men (notwithstanding their hatred and ill treatment of himself) the which he so earnestly did aver in those words, I say the truth, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart for them.
Such was the charity of Saint Paul towards his incredulous and obdurate Countrymen (notwithstanding their hatred and ill treatment of himself) the which he so earnestly did aver in those words, I say the truth, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart for them.
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So incredible miracles doth infinite charity work in God, that the impassible God in a manner should suffer with us, that happiness it self should partake take in our misery, that grief should spring up in the fountain of joy:
So incredible Miracles does infinite charity work in God, that the impassable God in a manner should suffer with us, that happiness it self should partake take in our misery, that grief should spring up in the fountain of joy:
How this can be, we thoroughly cannot well apprehend, but surely those expresses are used in condescension to signifie the greatly charitable benignity of God,
How this can be, we thoroughly cannot well apprehend, but surely those Expresses Are used in condescension to signify the greatly charitable benignity of God,
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Hence it is, that good men in this world cannot live in any briskness of mirth or height of jollity, their own enjoyments being tempered by the discontents of others;
Hence it is, that good men in this world cannot live in any briskness of mirth or height of jollity, their own enjoyments being tempered by the discontents of Others;
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so that we shall exercise about them the same affections of soul (the same desires, the same hopes and fears, the same joys and sorrows) as about our own nearest and most peculiar interest;
so that we shall exercise about them the same affections of soul (the same Desires, the same hope's and fears, the same Joys and sorrows) as about our own nearest and most peculiar Interest;
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his enjoyments afford pleasure, and his sufferings bring pain to us. So charity doth enlarge our minds beyond private considerations, conferring on them an universal interest,
his enjoyments afford pleasure, and his sufferings bring pain to us. So charity does enlarge our minds beyond private considerations, conferring on them an universal Interest,
for that the regard which charity beareth to its own interest in comparison to that, which it beareth toward the concerns of others, hath the same proportion as one man hath to all men, being therefore exceedingly small,
for that the regard which charity bears to its own Interest in comparison to that, which it bears towards the concerns of Others, hath the same proportion as one man hath to all men, being Therefore exceedingly small,
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This (saith Saint Chrysostome) is the Canon of most perfect Christianisme, this is an exact boundary, this is the highest top of it, to seek things profitable to the publick:
This (Says Faint Chrysostom) is the Canon of most perfect Christianity, this is an exact boundary, this is the highest top of it, to seek things profitable to the public:
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So doth charity dispose a man to conjunction with others; it soon will breed acquaintance, kind conversation, and amicable correspondence with our neighbour.
So does charity dispose a man to conjunction with Others; it soon will breed acquaintance, kind Conversation, and amicable correspondence with our neighbour.
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It voideth that unreasonable suspiciousness and diffidence, that timorous shieness, that crafty reservedness, that supercilious morosity, that fastidious sullenness,
It voideth that unreasonable suspiciousness and diffidence, that timorous shyness, that crafty reservedness, that supercilious morosity, that fastidious sullenness,
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and the like untoward dispositions, which keep men in estrangement, stifling good inclinations to familiarity and friendship. VII. It is a property of Love to desire a reciprocal affection;
and the like untoward dispositions, which keep men in estrangement, stifling good inclinations to familiarity and friendship. VII. It is a property of Love to desire a reciprocal affection;
Hence is that Evangelical Precept so often enjoined to us, of pursuing peace with all men, importing that we should desire and seek by all fair means the good will of men, without which peace from them cannot subsist;
Hence is that Evangelical Precept so often enjoined to us, of pursuing peace with all men, importing that we should desire and seek by all fair means the good will of men, without which peace from them cannot subsist;
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He indeed did stoop to converse with sorry men in their way, he came when he was invited, he accepted their entertainment, he from the frankness of his conversation with all sorts of persons did undergo the reproach of being a winebibber, a friend of Publicans and sinners:
He indeed did stoop to converse with sorry men in their Way, he Come when he was invited, he accepted their entertainment, he from the frankness of his Conversation with all sorts of Persons did undergo the reproach of being a winebibber, a friend of Publicans and Sinners:
or as Saint Paul might intend, when he bid us, NONLATINALPHABET, to gratifie, to indulge one another. IX. Love of our neighbour doth imply readiness upon all occasions to do him good, to promote and advance his benefit in all kinds.
or as Saint Paul might intend, when he bid us,, to gratify, to indulge one Another. IX. Love of our neighbour does imply readiness upon all occasions to do him good, to promote and advance his benefit in all Kinds.
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which will prompt a man, and push him forward to undertake or undergo any thing, to endure pains, to encounter dangers, to surmount difficulties for the good of its object. Such is true charity;
which will prompt a man, and push him forward to undertake or undergo any thing, to endure pains, to encounter dangers, to surmount difficulties for the good of its Object. Such is true charity;
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it will dispose us to love, as Saint John prescribeth, NONLATINALPHABET, in work and in truth; not onely in mental desire, but in effectual performance;
it will dispose us to love, as Saint John prescribeth,, in work and in truth; not only in mental desire, but in effectual performance;
an instructour of the ignorant, an adviser of the doubtfull, a protectour of the oppressed, a hospitable entertainer of strangers, a reconciler of differences, an intercessour for offenders,
an instructor of the ignorant, an adviser of the doubtful, a protector of the oppressed, a hospitable entertainer of Strangers, a reconciler of differences, an intercessor for offenders,
Or have eaten my morsel my self alone; and the fatherless hath not eaten thereof; If I have seen any perish for want of cloathing, or any poor without covering.
Or have eaten my morsel my self alone; and the fatherless hath not eaten thereof; If I have seen any perish for want of clothing, or any poor without covering.
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This was the charity of our Saviour, He went about doing good, healing the bodily infirmities, (every sickness and every disease among the people) satisfying their bodily necessities, comforting them in their worldly distresses,
This was the charity of our Saviour, He went about doing good, healing the bodily infirmities, (every sickness and every disease among the people) satisfying their bodily necessities, comforting them in their worldly Distresses,
so far as to perform great miracles for those purposes (curing inveterate maladies, restoring limbs and senses, raising the dead, multiplying loaves and fishes) but his charity was chiefly exercised in spiritual beneficence;
so Far as to perform great Miracles for those Purposes (curing inveterate maladies, restoring limbs and Senses, raising the dead, multiplying loaves and Fish) but his charity was chiefly exercised in spiritual beneficence;
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in pourveying sustenance and comfort for their souls, in feeding their minds by wholsome instruction, in curing their spiritual distempers, in correcting their ignorances and errours, in exciting them to duty by powerfull advices and exhortations, in supporting them by heavenly consolations against temptations and troubles.
in pourveying sustenance and Comfort for their Souls, in feeding their minds by wholesome instruction, in curing their spiritual distempers, in correcting their ignorances and errors, in exciting them to duty by powerful advices and exhortations, in supporting them by heavenly consolations against temptations and Troubles.
they did take care by earnest intercession and exhortation for support of the poor; but especally they did labour to promote the spiritual benefit of men;
they did take care by earnest Intercession and exhortation for support of the poor; but especially they did labour to promote the spiritual benefit of men;
Therefore (said Saint Paul) I endure all things for the elects sake, that they may also obtain the salvation which is in Christ Jesus, with eternal glory.
Therefore (said Saint Paul) I endure all things for the elects sake, that they may also obtain the salvation which is in christ jesus, with Eternal glory.
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Liberty is a precious thing, which every man gladly would enjoy, yet how little did Saint Paul 's charity regard it? how absolutely did he abandon it for his neighbours good? Though (said he) I am free from all men, yet I have made my self servant (or have enslaved my self) unto all, that I might gain the more:
Liberty is a precious thing, which every man gladly would enjoy, yet how little did Saint Paul is charity regard it? how absolutely did he abandon it for his neighbours good? Though (said he) I am free from all men, yet I have made my self servant (or have enslaved my self) unto all, that I might gain the more:
and the Rule he commended to others, and imposed on himself was this, We that are strong ought to bear the infirmities of the weak, and not to please our selves.
and the Rule he commended to Others, and imposed on himself was this, We that Are strong ought to bear the infirmities of the weak, and not to please our selves.
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for NONLATINALPHABET, Aim not every man at his own things, but every man also at the things of others, is Saint Paul ' s Rule; and, not to seek his own profit,
for, Aim not every man At his own things, but every man also At the things of Others, is Saint Paul ' s Rule; and, not to seek his own profit,
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upon this account did the holy Apostles undertake abundant labours (as Saint Paul telleth us) and to this end (saith he) do I labour striving according to his working, which worketh in me mightily;
upon this account did the holy Apostles undertake abundant labours (as Saint Paul Telleth us) and to this end (Says he) do I labour striving according to his working, which works in me mightily;
Reputation to some is more dear than life, and 'tis worse than death to be held a malefactour, to be loaded with odious reproaches, to have an infamous character;
Reputation to Some is more dear than life, and it's Worse than death to be held a Malefactor, to be loaded with odious Reproaches, to have an infamous character;
He that truly loveth is a voluntary servant, and gladly will stoop to any imployment, for which the need, or considerable benefit, of him whom he loveth doth call.
He that truly loves is a voluntary servant, and gladly will stoop to any employment, for which the need, or considerable benefit, of him whom he loves does call.
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So the greatest Souls, and the most glorious Beings, the which are most endewed with Charity, by it are disposed with greatest readiness to serve their inferiours.
So the greatest Souls, and the most glorious Beings, the which Are most endued with Charity, by it Are disposed with greatest readiness to serve their inferiors.
This made Saint Paul constitute himself a servant (we might render it a Slave) of all men, absolutely devoted to the promoting their interests with his utmost labour and diligence;
This made Saint Paul constitute himself a servant (we might render it a Slave) of all men, absolutely devoted to the promoting their interests with his utmost labour and diligence;
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This maketh the blessed and glorious Angels (the principalities and powers above) vouchsafe to wait on men, to be the guards of all good men, to be ministring Spirits, sent out to minister for them, who shall inherit salvation;
This makes the blessed and glorious Angels (the principalities and Powers above) vouchsafe to wait on men, to be the guards of all good men, to be ministering Spirits, sent out to minister for them, who shall inherit salvation;
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as to be continually employed in carefully watching over, in providing for, in protecting, and assisting us vile and wretched worms; for though he dwelleth on high, yet humbleth he himself to behold the things that are in heaven and earth.
as to be continually employed in carefully watching over, in providing for, in protecting, and assisting us vile and wretched worms; for though he dwells on high, yet Humbleth he himself to behold the things that Are in heaven and earth.
In conformity to this wonderfull practice, whose actions are the best rules and patterns of our deportment, charity should dispose us, according to Saint Paul 's practice, by love to serve one another.
In conformity to this wonderful practice, whose actions Are the best rules and patterns of our deportment, charity should dispose us, according to Saint Paul is practice, by love to serve one Another.
It will incline superiours to look on their inferiours (their subjects, their servants, their meanest and poorest neighbours) not as beasts or as slaves; but as men, as brethren;
It will incline superiors to look on their inferiors (their subject's, their Servants, their Meanest and Poorest neighbours) not as beasts or as slaves; but as men, as brothers;
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Accordingly charity will dispose men of rank in their behaviour to be condescensive, lowly, meek, courteous, obliging and helpfull to those, who in humane eye or in worldly state are most below them;
Accordingly charity will dispose men of rank in their behaviour to be condescensive, lowly, meek, courteous, obliging and helpful to those, who in humane eye or in worldly state Are most below them;
remembring that ordinance of our Lord, charged on all his Disciples, and enforced by his own pattern, He that is greatest among you let him be your servant.
remembering that Ordinance of our Lord, charged on all his Disciples, and Enforced by his own pattern, He that is greatest among you let him be your servant.
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that no where there may be an useless abundance, or a helpless indigence. XII. Charity doth regulate our dealing, our deportment, our conversation toward our neighbour, implying good usage,
that no where there may be an useless abundance, or a helpless indigence. XII. Charity does regulate our dealing, our deportment, our Conversation towards our neighbour, implying good usage,
such as our Lords were, NONLATINALPHABET, words of grace; such as the Apostle speaketh of, Let your speech be always, NONLATINALPHABET, with grace — such as may give grace to the hearers;
such as our lords were,, words of grace; such as the Apostle speaks of, Let your speech be always,, with grace — such as may give grace to the hearers;
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being entertained, not with aversation, but with favourable acceptance. Its carriage is gentle, courteous, benign; bearing in it marks of affection, and kind respect.
being entertained, not with aversation, but with favourable acceptance. Its carriage is gentle, courteous, benign; bearing in it marks of affection, and kind respect.
If a man be harsh or surly in his discourse, rugged or rude in his demeanour, hard and rigorous in his dealing, it is a certain argument of his defect in charity;
If a man be harsh or surly in his discourse, rugged or rude in his demeanour, hard and rigorous in his dealing, it is a certain argument of his defect in charity;
for that calmeth and sweetneth the mind, it quasheth keen, fierce, and boisterous passions; it discardeth those conceits, and those humours, from whence such practice doth issue.
for that calmeth and sweeteneth the mind, it quasheth keen, fierce, and boisterous passion; it discardeth those conceits, and those humours, from whence such practice does issue.
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Charity (saith Saint Paul) NONLATINALPHABET, behaveth not it self unhandsomely; is not untoward, unseemly, uncivil, or clownish in word, or in carriage, or in deed;
Charity (Says Faint Paul), behaveth not it self unhandsomely; is not untoward, unseemly, Uncivil, or clownish in word, or in carriage, or in deed;
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Nothing doth render a man so compleatly Gentile; (not in an affected, or artificial way, consisting in certain postures or motions of body; (dopping, cringing, &c.) in forms of expression,
Nothing does render a man so completely Gentile; (not in an affected, or artificial Way, consisting in certain postures or motions of body; (dopping, cringing, etc.) in forms of expression,
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or modish addresses, which men learn like Parrots, and vent by rote, usually not meaning any thing by them, often with them disguising fraud and rancour) but in a real and natural manner, suggested by good judgment and hearty affection.
or modish Addresses, which men Learn like Parrots, and vent by rote, usually not meaning any thing by them, often with them disguising fraud and rancour) but in a real and natural manner, suggested by good judgement and hearty affection.
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1. It is a proper act of Charity to forbear anger upon provocation, or to repress its motions, to resent injuries and discourtesies either not at all, or very calmly and mildly: for Charity NONLATINALPHABET, is not easily provoked.
1. It is a proper act of Charity to forbear anger upon provocation, or to repress its motions, to resent injuries and discourtesies either not At all, or very calmly and mildly: for Charity, is not Easily provoked.
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Charity NONLATINALPHABET, suffereth long and is kind. Charity NONLATINALPHABET, doth endure all things. Anger is a violent insurrection of the mind against a person;
Charity, suffers long and is kind. Charity, does endure all things. Anger is a violent insurrection of the mind against a person;
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which putteth that out, as the Sun-beams do extinguish a culinary fire; anger hath an NONLATINALPHABET, an appetite of revenge, or doing mischief to the object of it;
which putteth that out, as the Sunbeams do extinguish a culinary fire; anger hath an, an appetite of revenge, or doing mischief to the Object of it;
Hence those Precepts, Put on, as the elect of God, holy and beloved, bowels of mercies, kindnesse, humblenesse of mind, meeknesse, long suffering, forbearing one another,
Hence those Precepts, Put on, as the elect of God, holy and Beloved, bowels of Mercies, kindness, humbleness of mind, meekness, long suffering, forbearing one Another,
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And many the like Precepts occur in the Gospels, the Apostolical Writings; yea even in the old Testament, wherein charity did not run in so high a strain.
And many the like Precepts occur in the Gospels, the Apostolical Writings; yea even in the old Testament, wherein charity did not run in so high a strain.
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We are commanded to be NONLATINALPHABET, and NONLATINALPHABET, of one soul, of one mind (like the multitude of believers in the Acts, who had one heart and one soul) that we should keep the unity of spirit in the bond of peace;
We Are commanded to be, and, of one soul, of one mind (like the multitude of believers in the Acts, who had one heart and one soul) that we should keep the unity of Spirit in the bound of peace;
that there be no factions, or schismes in the body: that all dissensions, all clamours, all murmurings, all emulations should be abandoned and put away from us;
that there be no factions, or schisms in the body: that all dissensions, all clamours, all murmurings, all emulations should be abandoned and put away from us;
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and prejudiced (as it were) on his side; being unwilling to discover any blemish in him to our own disappointment and regret. Love cannot subsist without esteem;
and prejudiced (as it were) on his side; being unwilling to discover any blemish in him to our own disappointment and regret. Love cannot subsist without esteem;
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It hopeth all things, and believeth all things; hopeth and believeth all things for the best in favour to its neighbour, concerning his intentions, and actions, liable to doubt.
It Hopes all things, and Believeth all things; Hopes and Believeth all things for the best in favour to its neighbour, Concerning his intentions, and actions, liable to doubt.
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Is a man wiser than his neighbour, (or in any case freer of defects) charity will dispose to use that advantage so as not to contemn him, or insult over him;
Is a man Wiser than his neighbour, (or in any case freer of defects) charity will dispose to use that advantage so as not to contemn him, or insult over him;
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so should we with our brethren who labour under any weakness of mind or humour. 6. 'Tis an act of charity to abstain from offending, or scandalizing our brethren;
so should we with our brothers who labour under any weakness of mind or humour. 6. It's an act of charity to abstain from offending, or scandalizing our brothers;
av vmd pns12 p-acp po12 n2 r-crq vvb p-acp d n1 pp-f n1 cc n1. crd pn31|vbz dt n1 pp-f n1 pc-acp vvi p-acp vvg, cc j-vvg po12 n2;
or discourage him in the practice of duty, (that which Saint Paul calleth to defile and smite his weak conscience) or which any-wise may discompose, vex, and grieve him:
or discourage him in the practice of duty, (that which Saint Paul calls to defile and smite his weak conscience) or which anywise may discompose, vex, and grieve him:
cc vvi pno31 p-acp dt n1 pp-f n1, (cst r-crq n1 np1 vvz p-acp vvb cc vvi po31 j n1) cc r-crq j vmb vvi, vvb, cc vvb pno31:
THAT which is here recommended by the Apostle, as the common Duty of Christians toward each other, upon emergent occasions, with zeal and care to provoke one another to the practice of Charity and Beneficence, may well be conceived the special Duty of those, whose Office it is to instruct and guide others, when opportunity is afforded:
THAT which is Here recommended by the Apostle, as the Common Duty of Christians towards each other, upon emergent occasions, with zeal and care to provoke one Another to the practice of Charity and Beneficence, may well be conceived the special Duty of those, whose Office it is to instruct and guide Others, when opportunity is afforded:
cst r-crq vbz av vvn p-acp dt n1, c-acp dt j n1 pp-f np1 p-acp d n-jn, p-acp fw-la n2, p-acp n1 cc n1 pc-acp vvi pi j-jn p-acp dt n1 pp-f n1 cc n1, vmb av vbi vvn dt j n1 pp-f d, rg-crq n1 pn31 vbz pc-acp vvi cc vvi n2-jn, c-crq n1 vbz vvn:
the which (not being corrupted, or distempered by ill use) doth incline to it, doth call for it, doth like and approve it, doth find satisfaction and delight therein.
the which (not being corrupted, or distempered by ill use) does incline to it, does call for it, does like and approve it, does find satisfaction and delight therein.
dt r-crq (xx vbg vvn, cc vvn p-acp j-jn n1) vdz vvi p-acp pn31, vdz vvi p-acp pn31, vdz vvi cc vvi pn31, vdz vvi n1 cc n1 av.
Saint Paul chargeth us to be NONLATINALPHABET; or to have a natural affection one toward another; that supposeth a NONLATINALPHABET inbred to men, which should be rowsed up, improved, and exercised:
Saint Paul charges us to be; or to have a natural affection one towards Another; that Supposeth a inbred to men, which should be roused up, improved, and exercised:
nothing being more distastefull than to be always on the taking hand: neither indeed hath any thing a more pleasant and savoury relish than to do Good;
nothing being more distasteful than to be always on the taking hand: neither indeed hath any thing a more pleasant and savoury relish than to do Good;
pix vbg av-dc j cs pc-acp vbi av p-acp dt vvg n1: dx av vhz d n1 dt av-dc j cc j n1 cs pc-acp vdi j;
The practice of benignity, of courtesy, of clemency do at first sight, without aid of any discursive reflection, obtain approbation and applause from men;
The practice of benignity, of courtesy, of clemency do At First sighed, without aid of any discursive reflection, obtain approbation and applause from men;
dt n1 pp-f n1, pp-f n1, pp-f n1 vdb p-acp ord n1, p-acp n1 pp-f d j n1, vvb n1 cc n1 p-acp n2;
being acceptable and amiable to their mind, as beauty to their sight, harmony to their hearing, fragrancy to their smell and sweetness to their taste;
being acceptable and amiable to their mind, as beauty to their sighed, harmony to their hearing, fragrancy to their smell and sweetness to their taste;
We may appeal to the conscience of each man if he doth not feel dissatisfaction in that fierceness or frowardness of temper, which produceth uncharitableness;
We may appeal to the conscience of each man if he does not feel dissatisfaction in that fierceness or frowardness of temper, which Produceth uncharitableness;
pns12 vmb vvi p-acp dt n1 pp-f d n1 cs pns31 vdz xx vvi n1 p-acp d n1 cc n1 pp-f n1, r-crq vvz n1;
It is therefore a monstrous paradox, crossing the common sense of men, which in this loose and vain world hath lately got such vogue, that all men naturally are enemies one to another:
It is Therefore a monstrous paradox, crossing the Common sense of men, which in this lose and vain world hath lately god such vogue, that all men naturally Are enemies one to Another:
pn31 vbz av dt j n1, vvg dt j n1 pp-f n2, r-crq p-acp d j cc j n1 vhz av-j vvn d n1, cst d n2 av-j vbr n2 pi p-acp n-jn:
Aristotle himself, who had observed things as well as any of these men and with as sharp a judgment, affirmeth the contrary, that all men are friends,
Aristotle himself, who had observed things as well as any of these men and with as sharp a judgement, Affirmeth the contrary, that all men Are Friends,
np1 px31, r-crq vhd vvn n2 c-acp av c-acp d pp-f d n2 cc p-acp p-acp j dt n1, vvz dt n-jn, cst d n2 vbr n2,
Should any one mar, tear, or deface our Picture, or shew any kind of disrespect thereto, we should be offended, taking it for an indignity put on our selves;
Should any one mar, tear, or deface our Picture, or show any kind of disrespect thereto, we should be offended, taking it for an indignity put on our selves;
vmd d pi vvb, n1, cc vvi po12 n1, cc vvi d n1 pp-f n1 av, pns12 vmd vbi vvn, vvg pn31 p-acp dt n1 vvn p-acp po12 n2;
and we wrong our heavenly relations, our better nature, our more considerable selves, in withholding it from him. III. Equity doth plainly require Charity from us;
and we wrong our heavenly relations, our better nature, our more considerable selves, in withholding it from him. III. Equity does plainly require Charity from us;
A moderate respect and affection will hardly satisfie us, we pretend to them in the highest degree, disgusting the least appearance of disregard or disaffection;
A moderate respect and affection will hardly satisfy us, we pretend to them in the highest degree, disgusting the least appearance of disregard or disaffection;
dt j n1 cc n1 vmb av vvi pno12, pns12 vvb p-acp pno32 p-acp dt js n1, vvg dt ds n1 pp-f n1 cc n1;
who freely and purely, without any regard to his own advantage, or capacity of finding any beneficial return, doth bear and express the highest good-will, with a liberal hand pouring down showers of bounty and mercy on all his creatures:
who freely and purely, without any regard to his own advantage, or capacity of finding any beneficial return, does bear and express the highest goodwill, with a liberal hand pouring down showers of bounty and mercy on all his creatures:
r-crq av-j cc av-j, p-acp d n1 p-acp po31 d n1, cc n1 pp-f vvg d j n1, vdz vvi cc vvi dt js n1, p-acp dt j n1 vvg a-acp n2 pp-f n1 cc n1 p-acp d po31 n2:
Charity rendereth us as Angels, or Peers to those glorious and blessed Creatures, who without receiving or expecting any requital from us, do heartily desire and delight in our good, are ready to promote it, do willingly serve and labour for it.
Charity rendereth us as Angels, or Peers to those glorious and blessed Creatures, who without receiving or expecting any requital from us, do heartily desire and delight in our good, Are ready to promote it, do willingly serve and labour for it.
n1 vvz pno12 p-acp n2, cc n2 p-acp d j cc j-vvn n2, r-crq p-acp vvg cc vvg d n1 p-acp pno12, vdb av-j vvi cc vvi p-acp po12 j, vbr j pc-acp vvi pn31, vdb av-j vvi cc vvi p-acp pn31.
Even a spark of it in generosity of dealing breedeth admiration, a glimpse of it in formal courtesie of behaviour procureth much esteem, being deemed to accomplish and adorn a man;
Even a spark of it in generosity of dealing breeds admiration, a glimpse of it in formal courtesy of behaviour procureth much esteem, being deemed to accomplish and adorn a man;
Love indeed or goodness (for true love is nothing else but goodness exerting it self, in direction toward objects capable of its influence) is the onely amiable, and onely honourable thing:
Love indeed or Goodness (for true love is nothing Else but Goodness exerting it self, in direction towards objects capable of its influence) is the only amiable, and only honourable thing:
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and reigneth with absolute Sovereignty over more Subjects by many than the Great Turk; One Devil may have more wit than all the politick Achitophels, and all the profane Hectors in the world;
and Reigneth with absolute Sovereignty over more Subject's by many than the Great Turk; One devil may have more wit than all the politic Achitophels, and all the profane Hectors in the world;
cc vvz p-acp j n1 a-acp av-dc n2-jn p-acp d cs dt j np1; crd n1 vmb vhi dc n1 cs d dt j npg1, cc d dt j npg1 p-acp dt n1;
V. The practice of Charity is productive of many great benefits and advantages to us; so that to love our neighbour doth involve the truest love to our selves;
V. The practice of Charity is productive of many great benefits and advantages to us; so that to love our neighbour does involve the Truest love to our selves;
np1 dt n1 pp-f n1 vbz j pp-f d j n2 cc n2 p-acp pno12; av cst pc-acp vvi po12 n1 vdz vvi dt js n1 p-acp po12 n2;
and well may it be so, for it indeed will constitute a man happy, producing to him manifold comforts and conveniencies of life: some whereof we shall touch.
and well may it be so, for it indeed will constitute a man happy, producing to him manifold comforts and Conveniences of life: Some whereof we shall touch.
cc av vmb pn31 vbi av, c-acp pn31 av vmb vvi dt n1 j, vvg p-acp pno31 j n2 cc n2 pp-f n1: d c-crq pns12 vmb vvi.
from those gloomy passions, which cloud our mind, from those keen passions, which fret our heart, from those tumultuous passions, which ruffle us and discompose the frame of our soul.
from those gloomy passion, which cloud our mind, from those keen passion, which fret our heart, from those tumultuous passion, which ruffle us and discompose the frame of our soul.
p-acp d j n2, r-crq n1 po12 n1, p-acp d j n2, r-crq vvb po12 n1, p-acp d j n2, r-crq vvi pno12 cc vvi dt n1 pp-f po12 n1.
It banisheth envy (that severely just vice, which never faileth to punish it self) for no man will repine at his wealth or prosperity, no man will malign his worth or vertue, whose good he charitably desireth and wisheth.
It banisheth envy (that severely just vice, which never Faileth to Punish it self) for no man will repine At his wealth or Prosperity, no man will malign his worth or virtue, whose good he charitably Desires and wishes.
who would trouble himself to get power over those, to o'retop them in dignity and fame, to surpass them in wealth, whom he is ready to serve in the meanest offices of kindness, whom he would in honour prefer to himself,
who would trouble himself to get power over those, to o'retop them in dignity and fame, to surpass them in wealth, whom he is ready to serve in the Meanest Offices of kindness, whom he would in honour prefer to himself,
in an even temper and good humour, and harmonious order of soul, which ever will result from the evacuation of bad passions, from the composure of such as are indifferent, from the excitement of those which are good and pleasant:
in an even temper and good humour, and harmonious order of soul, which ever will result from the evacuation of bad passion, from the composure of such as Are indifferent, from the excitement of those which Are good and pleasant:
p-acp dt j n1 cc j n1, cc j n1 pp-f n1, r-crq av vmb vvi p-acp dt n1 pp-f j n2, p-acp dt n1 pp-f d c-acp vbr j, p-acp dt n1 pp-f d r-crq vbr j cc j:
who can be so barbarous or base as to hurt that man, whom he findeth ever ready to do himself good? what brute, what devil can find in his heart to be a foe to him, who is a sure friend to all? No Publican can be so wretchedly vile, no sinner so destitute of goodness;
who can be so barbarous or base as to hurt that man, whom he finds ever ready to do himself good? what brutus, what Devil can find in his heart to be a foe to him, who is a sure friend to all? No Publican can be so wretchedly vile, no sinner so destitute of Goodness;
r-crq vmb vbi av j cc j c-acp pc-acp vvi d n1, r-crq pns31 vvz av j pc-acp vdi px31 j? q-crq n1, r-crq n1 vmb vvi p-acp po31 n1 pc-acp vbi dt n1 p-acp pno31, r-crq vbz dt j n1 p-acp d? dx n1 vmb vbi av av-j j, dx n1 av j pp-f n1;
for, If (saith our Lord, upon common experience) you love them which love you, what reward have you, do not even the publicans the same? and, If you do good to them which do good to you, what thank have you? for sinners also do even the same:
for, If (Says our Lord, upon Common experience) you love them which love you, what reward have you, do not even the Publicans the same? and, If you do good to them which doe good to you, what thank have you? for Sinners also do even the same:
from entertaining any bad conceits without ground, from hatching any mischievous designs against our neighbour; from using any harsh, virulent, biting language;
from entertaining any bad conceits without ground, from hatching any mischievous designs against our neighbour; from using any harsh, virulent, biting language;
p-acp vvg d j n2 p-acp n1, p-acp n-vvg d j n2 p-acp po12 n1; p-acp vvg d j, j, j-vvg n1;
from any rugged, discourteous, disobliging behaviour; from any wrongfull, rigorous, severe dealing toward him; from any contemptuous pride, or supercilious arrogance;
from any rugged, discourteous, disobliging behaviour; from any wrongful, rigorous, severe dealing towards him; from any contemptuous pride, or supercilious arrogance;
p-acp d j, j, vvg n1; p-acp d j, j, j n-vvg p-acp pno31; p-acp d j n1, cc j n1;
Charity surely will melt the hardest heart, and charm the fiercest spirit; it will bind the most violent hand, it will still the most obstreperous tongue;
Charity surely will melt the Hardest heart, and charm the Fiercest Spirit; it will bind the most violent hand, it will still the most obstreperous tongue;
be it the first or second blow which maketh the fray, charity will avoid it; for it neither will strike the first in offence, nor the second in revenge.
be it the First or second blow which makes the fray, charity will avoid it; for it neither will strike the First in offence, nor the second in revenge.
vbb pn31 dt ord cc ord n1 r-crq vvz dt n1, n1 vmb vvi pn31; c-acp pn31 av-d vmb vvi dt ord p-acp n1, ccx dt ord p-acp n1.
if we love not our neighbour, or tender not his good as our own, we shall be ever in competition and debate with him about those things, not suffering him to enjoy any thing quietly;
if we love not our neighbour, or tender not his good as our own, we shall be ever in competition and debate with him about those things, not suffering him to enjoy any thing quietly;
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for love is the onely general philtre, and effectual charm of souls; the fire which kindleth all it toucheth, and propagateth it self in every capable subject;
for love is the only general philtre, and effectual charm of Souls; the fire which kindleth all it touches, and propagateth it self in every capable Subject;
p-acp n1 vbz dt j j n1, cc j n1 pp-f n2; dt n1 r-crq vvz d pn31 vvz, cc vvz pn31 n1 p-acp d j n-jn;
and such a subject is every man in whom humanity is not quite extinct, and hardly can any such man be, seeing every man hath some good humour in him, some bloud, some kindly juice flowing in his veins;
and such a Subject is every man in whom humanity is not quite extinct, and hardly can any such man be, seeing every man hath Some good humour in him, Some blood, Some kindly juice flowing in his Veins;
cc d dt n-jn vbz d n1 p-acp ro-crq n1 vbz xx av j, cc av vmb d d n1 vbi, vvg d n1 vhz d j n1 p-acp pno31, d n1, d j n1 vvg p-acp po31 n2;
its mild and serene countenance, its sweet and gentle speech, its courteous and obliging gesture, its fair dealing, its benign conversation, its readiness to do any good or service to any man, will insinuate good-will and respect into all hearts.
its mild and serene countenance, its sweet and gentle speech, its courteous and obliging gesture, its fair dealing, its benign Conversation, its readiness to do any good or service to any man, will insinuate goodwill and respect into all hearts.
pn31|vbz j cc j n1, pn31|vbz j cc j n1, pn31|vbz j cc j-vvg n1, pn31|vbz j n-vvg, pn31|vbz j n1, po31 n1 pc-acp vdi d j cc n1 p-acp d n1, vmb vvi n1 cc n1 p-acp d n2.
It thence will encompass a man with friends, with many guards of his safety, with many supports of his fortune, with many patrons of his reputation, with many succourers of his necessity, with many comforters of his affliction:
It thence will encompass a man with Friends, with many guards of his safety, with many supports of his fortune, with many Patrons of his reputation, with many succourers of his necessity, with many Comforters of his affliction:
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for is a charitable man in danger, who will not defend him? is he falling, who will not uphold him? is he falsly accused or aspersed, who will not vindicate him? is he in distress, who will not pity him, who will not endeavour to relieve and restore him? who will insult over his calamity? will it not in such cases appear a common duty, a common interest to assist and countenance a common friend, a common benefactour to mankind?
for is a charitable man in danger, who will not defend him? is he falling, who will not uphold him? is he falsely accused or aspersed, who will not vindicate him? is he in distress, who will not pity him, who will not endeavour to relieve and restore him? who will insult over his calamity? will it not in such cases appear a Common duty, a Common Interest to assist and countenance a Common friend, a Common benefactor to mankind?
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Whereas most of our life is spent in society and discourse, charity is that which doth season and sweeten these, rendring them gratefull to others, and commodious to ones self;
Whereas most of our life is spent in society and discourse, charity is that which does season and sweeten these, rendering them grateful to Others, and commodious to ones self;
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for in prosperity a man cannot be transported with immoderate joy, when so many objects of pity and grief do present themselves before him, which he is apt deeply to resent;
for in Prosperity a man cannot be transported with immoderate joy, when so many objects of pity and grief do present themselves before him, which he is apt deeply to resent;
One condition will not puff him up, being sensible of his neighbours misery; the other will not sink him down, having complacence in his neighbours welfare.
One condition will not puff him up, being sensible of his neighbours misery; the other will not sink him down, having complacence in his neighbours welfare.
pi n1 vmb xx vvb pno31 a-acp, vbg j pp-f po31 ng1 n1; dt n-jn vmb xx vvi pno31 a-acp, vhg n1 p-acp po31 ng1 n1.
Uncharitableness (proceeding from contrary causes, and producing contrary effects) doth spoil all conditions, rendring prosperity fruitless, and adversity comfortless.
Uncharitableness (proceeding from contrary Causes, and producing contrary effects) does spoil all conditions, rendering Prosperity fruitless, and adversity comfortless.
n1 (vvg p-acp j-jn n2, cc vvg j-jn n2) vdz vvi d n2, vvg n1 j, cc n1 j.
XI. (6.) We may consider, that secluding the exercise of charity, all the goods and advantages we have (our best faculties of nature, our best endowments of soul, the gifts of providence,
XI. (6.) We may Consider, that secluding the exercise of charity, all the goods and advantages we have (our best faculties of nature, our best endowments of soul, the Gifts of providence,
if it be not employed in affording succour to our neighbours indigency and distress? what is our credit but a meer noise or a puff of air, if we do not give a solidity and substance to it, by making it an engine of doing good? what is our vertue it self,
if it be not employed in affording succour to our neighbours indigency and distress? what is our credit but a mere noise or a puff of air, if we do not give a solidity and substance to it, by making it an engine of doing good? what is our virtue it self,
any thing private if it be not by good use spread out and improved to publick benefit? If these gifts do minister onely to our own particular advantage, to our personal convenience, glory,
any thing private if it be not by good use spread out and improved to public benefit? If these Gifts do minister only to our own particular advantage, to our personal convenience, glory,
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they return into our bosome laden with respect and reward from God and from man; they yield thanks and commendation from without, they work comfort and satisfaction within:
they return into our bosom laden with respect and reward from God and from man; they yield thanks and commendation from without, they work Comfort and satisfaction within:
pns32 vvb p-acp po12 n1 vvn p-acp n1 cc vvi p-acp np1 cc p-acp n1; pns32 vvb n2 cc n1 p-acp a-acp, pns32 vvb n1 cc n1 a-acp:
which indeed marreth and corrupteth all our good things, which turneth blessings into curses, and rendreth the means of our welfare to be causes of mischief to us;
which indeed marreth and corrupteth all our good things, which turns blessings into curses, and rendereth the means of our welfare to be Causes of mischief to us;
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by appropriation thereof to our selves, and acquiring of a real interest therein ▪ What men commonly out of fond self-love do vainly affect, that infallibly by being charitable they may compass, the engrossing to themselves all kinds of good:
by appropriation thereof to our selves, and acquiring of a real Interest therein ▪ What men commonly out of found Self-love do vainly affect, that infallibly by being charitable they may compass, the engrossing to themselves all Kinds of good:
p-acp n1 av p-acp po12 n2, cc vvg pp-f dt j n1 av ▪ q-crq n2 av-j av pp-f j n1 vdb av-j vvi, cst av-j p-acp vbg j pns32 vmb vvi, dt j-vvg pc-acp px32 d n2 pp-f j:
most easily, most innocently, in a compendious and sure way, without any sin or blame, without any care or pain, without any danger or trouble, they may come to attain and to enjoy whatever in common esteem is desirable or valuable;
most Easily, most innocently, in a compendious and sure Way, without any since or blame, without any care or pain, without any danger or trouble, they may come to attain and to enjoy whatever in Common esteem is desirable or valuable;
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for are not all these things yours, if you do esteem them so, if you do make them so, by finding much delight and satisfaction in them? doth not your neighbours wealth enrich you,
for Are not all these things yours, if you do esteem them so, if you do make them so, by finding much delight and satisfaction in them? does not your neighbours wealth enrich you,
a-acp vbr xx d d n2 png22, cs pn22 vdb vvi pno32 av, cs pn22 vdb vvi pno32 av, p-acp vvg d n1 cc n1 p-acp pno32? vdz xx po22 ng1 n1 vvi pn22,
if you like them, if you commend them, if the use of them doth minister comfort and joy to you? This is the divine Magick of charity, which conveyeth all things into our hands,
if you like them, if you commend them, if the use of them does minister Comfort and joy to you? This is the divine Magic of charity, which conveyeth all things into our hands,
for how is propriety in things otherwise considerable, than for the content and pleasure which they yield to the presumed owner? the which if a charitable person abundantly draweth from them,
for how is propriety in things otherwise considerable, than for the content and pleasure which they yield to the presumed owner? the which if a charitable person abundantly draws from them,
why are they not truly his? why is not the Tree his, if he can pull and tast its Fruits without injury or blame? yea doth not the propriety more really belong to him,
why Are they not truly his? why is not the Tree his, if he can pull and taste its Fruits without injury or blame? yea does not the propriety more really belong to him,
q-crq vbr pns32 xx av-j png31? q-crq vbz xx dt n1 po31, cs pns31 vmb vvi cc vvi po31 n2 p-acp n1 cc n1? uh vdz xx dt n1 av-dc av-j vvi p-acp pno31,
if he taste them innocently and purely, without being cloyed, without being distracted, without being puffed, without being encumbred, ensnared, or corrupted by them?
if he taste them innocently and purely, without being cloyed, without being distracted, without being puffed, without being encumbered, Ensnared, or corrupted by them?
for if the complaints and curses of those who are oppressed or neglected by uncharitable dealing, do certainly reach God's ears, and pull down vengeance from above;
for if the complaints and curses of those who Are oppressed or neglected by uncharitable dealing, do Certainly reach God's ears, and pull down vengeance from above;
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So in virtue of Charity the poorest man amply may requite the wealthiest; and a peasant may out-doe the greatest Prince in beneficence. XIV. We may consider, that Charity is a practice specially gratefull to God, and a most excellent part of our Duty;
So in virtue of Charity the Poorest man amply may requite the Wealthiest; and a Peasant may outdo the greatest Prince in beneficence. XIV. We may Consider, that Charity is a practice specially grateful to God, and a most excellent part of our Duty;
for if we love him, we must for his sake have a kindness for his friends, we must tender his interests, we must favour his reputation, we must desire his content and pleasure, we must contribute our endeavours toward the furtherance of these his concerns:
for if we love him, we must for his sake have a kindness for his Friends, we must tender his interests, we must favour his reputation, we must desire his content and pleasure, we must contribute our endeavours towards the furtherance of these his concerns:
Seeing then God is an assured friend to all men, seeing he hath a property in all men (for he is God and Lord of all) seeing he much concerneth himself for all mens welfare;
Seeing then God is an assured friend to all men, seeing he hath a property in all men (for he is God and Lord of all) seeing he much concerns himself for all men's welfare;
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Is it not indeed a practice guilty of notorious enmity toward him, inconsistent with the maintenance of any friendship or peace with him, to discord in affection from him, maligning or disaffecting those whom he dearly loveth and favoureth, who are so nearly allied to him by manifold relations,
Is it not indeed a practice guilty of notorious enmity towards him, inconsistent with the maintenance of any friendship or peace with him, to discord in affection from him, maligning or disaffecting those whom he dearly loves and favoureth, who Are so nearly allied to him by manifold relations,
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and is not this a high privilege, a great honour, a mighty advantage to us? If a man had opportunity to do that, which his Prince would acknowledge a courtesie and obligation to him, what a happiness would he accompt it? and how far more considerable is it, that we can so easily do that which the Lord of all, in whose disposal all things are, will take so kindly at our hands? XVI. We may consider, that Charity is a very feasible and very easie Duty:
and is not this a high privilege, a great honour, a mighty advantage to us? If a man had opportunity to do that, which his Prince would acknowledge a courtesy and obligation to him, what a happiness would he account it? and how Far more considerable is it, that we can so Easily do that which the Lord of all, in whose disposal all things Are, will take so kindly At our hands? XVI. We may Consider, that Charity is a very feasible and very easy Duty:
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would we be secure in the practice of justice, of meekness, of humility toward all men, of constant fidelity toward our friends, of gentle moderation toward our enemies, of loyalty toward our superiours, of benignity toward our inferiours;
would we be secure in the practice of Justice, of meekness, of humility towards all men, of constant Fidis towards our Friends, of gentle moderation towards our enemies, of loyalty towards our superiors, of benignity towards our inferiors;
if we would be sure to purifie our minds from ill thoughts, to restrain our tongues from ill speaking, to abstain from all bad demeanour and dealing? it is but having charity,
if we would be sure to purify our minds from ill thoughts, to restrain our tongues from ill speaking, to abstain from all bad demeanour and dealing? it is but having charity,
If we would know its way and virtue of acting, we may see it represented in the proceeding of Jacob, who being inspired by love did contentedly and without regret endure so long and hard toil, such disappointments and such affronts;
If we would know its Way and virtue of acting, we may see it represented in the proceeding of Jacob, who being inspired by love did contentedly and without regret endure so long and hard toil, such disappointments and such affronts;
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what is that, but craft and subtilty? What meaneth faith without it, but dry opinion; what hope, but blind presumption; what alms-doing, but ambitious ostentation;
what is that, but craft and subtlety? What means faith without it, but dry opinion; what hope, but blind presumption; what alms-doing, but ambitious ostentation;
or materially good) but an issue of self-conceit, or self-will, of servile fear, or mercenary design? Though I have faith, so that I could remove mountains,
or materially good) but an issue of self-conceit, or self-will, of servile Fear, or mercenary Design? Though I have faith, so that I could remove Mountains,
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it is true fortitude, and gallantry indeed, when a man out of charity and hearty design to promote his neighbours good doth encounter dangers and difficulties;
it is true fortitude, and gallantry indeed, when a man out of charity and hearty Design to promote his neighbours good does encounter dangers and difficulties;
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it is sincere alms, which not onely the hand, but the heart doth reach forth; it is an acceptable sacrifice, which is kindled by the holy fire of fervent affection;
it is sincere alms, which not only the hand, but the heart does reach forth; it is an acceptable sacrifice, which is kindled by the holy fire of fervent affection;
the very same which constituteth God himself infinitely happy, and which beatifieth every blessed Spirit, in proportion to its capacity and exercise thereof:
the very same which constituteth God himself infinitely happy, and which beatifieth every blessed Spirit, in proportion to its capacity and exercise thereof:
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and certainly, if we are not stark blind, or can but see wrath, spite, envy, revenge in their own black and ugly hue, we must needs (if they do possess our souls) grow odious and despicable to our selves.
and Certainly, if we Are not stark blind, or can but see wrath, spite, envy, revenge in their own black and ugly hue, we must needs (if they do possess our Souls) grow odious and despicable to our selves.
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And being they do rob us of so many great benefits, and bring so many grievous mischiefs on us, we cannot be otherwise than enemies to our selves by cherishing them,
And being they do rob us of so many great benefits, and bring so many grievous mischiefs on us, we cannot be otherwise than enemies to our selves by cherishing them,
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there are divers others, of a higher nature, derivable from the inmost bowels of our Religion, grounded on its peculiar Constitution and Obligations, which I shall now forbear to mention, reserving them for a particular Discourse by themselves.
there Are diverse Others, of a higher nature, derivable from the inmost bowels of our Religion, grounded on its peculiar Constitution and Obligations, which I shall now forbear to mention, reserving them for a particular Discourse by themselves.
Send thy Holy Ghost, and pour into our hearts that most excellent gift of Charity, the very bond of peace and of all vertues, without which whosoever liveth is counted dead before thee.
Send thy Holy Ghost, and pour into our hearts that most excellent gift of Charity, the very bound of peace and of all Virtues, without which whosoever lives is counted dead before thee.
THIS Chapter containeth many excellent Precepts, and wholsome Advices (scarce any portion of Holy Scripture so many in so little compass.) From among them I have selected one,
THIS Chapter Containeth many excellent Precepts, and wholesome Advices (scarce any portion of Holy Scripture so many in so little compass.) From among them I have selected one,
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I. And First, Concerning the Advice it self, or the Substance of the Duty charged on us, NONLATINALPHABET, (to be in peace, or live peaceably) we may take notice, that,
I. And First, Concerning the advice it self, or the Substance of the Duty charged on us,, (to be in peace, or live peaceably) we may take notice, that,
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or a truce, rather than a peace) but a positive Amity, and disposition to perform such kind offices, without which good correspondence among men cannot subsist.
or a truce, rather than a peace) but a positive Amity, and disposition to perform such kind Offices, without which good correspondence among men cannot subsist.
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For they who by reason of distance of place, non-acquaintance, or defect of opportunity maintain no entercourse, cannot properly be said to be in peace with one another:
For they who by reason of distance of place, non-acquaintance, or defect of opportunity maintain no intercourse, cannot properly be said to be in peace with one Another:
But those who have frequent occasion of commerce, whose conditions require enterchanges of courtesie and relief, who are some way obliged and disposed to afford needfull succour,
But those who have frequent occasion of commerce, whose conditions require interchanges of courtesy and relief, who Are Some Way obliged and disposed to afford needful succour,
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it being in a manner impossible, that they who are not disposed to do good to others (if they have power and opportunity) should long abstain from doing harm.
it being in a manner impossible, that they who Are not disposed to do good to Others (if they have power and opportunity) should long abstain from doing harm.
so cannot single forbearances from doing mischief, or some few particular acts of kindness (such as meer strangers may afford each other) be worthily styled a being in peace:
so cannot single forbearances from doing mischief, or Some few particular acts of kindness (such as mere Strangers may afford each other) be worthily styled a being in peace:
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but an habitual inclination to these, a firm and durable estate of innocence and beneficence. 3. Living in peace supposes a reciprocal condition of being:
but an habitual inclination to these, a firm and durable estate of innocence and beneficence. 3. Living in peace supposes a reciprocal condition of being:
From these considerations we may infer a description of being in peace, viz, that it is, to bear mutual good-will, to continue in amity, to maintain good correspondence, to be upon terms of mutual courtesie and benevolence;
From these considerations we may infer a description of being in peace, videlicet, that it is, to bear mutual goodwill, to continue in amity, to maintain good correspondence, to be upon terms of mutual courtesy and benevolence;
to converse with confidence and security, without suspicion on either hand of any fraudulent, malicious, or hurtfull practices against either: Or, negatively;
to converse with confidence and security, without suspicion on either hand of any fraudulent, malicious, or hurtful practices against either: Or, negatively;
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and latitude of object, from the state of friendship properly so called, and opposed to a condition of enmity, defiance, contention, hatred, suspicion, animosity.
and latitude of Object, from the state of friendship properly so called, and opposed to a condition of enmity, defiance, contention, hatred, suspicion, animosity.
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II. In the next place we may consider the Object of this Duty, signified in those words, With all men. We often meet in Scripture with exhortations directed peculiarly to Christians, to be at peace among themselves;
II In the next place we may Consider the Object of this Duty, signified in those words, With all men. We often meet in Scripture with exhortations directed peculiarly to Christians, to be At peace among themselves;
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and the like we have in the Second Epistle to Timothy Chap. 2. Ver. 22. Follow righteousness, faith, charity, peace with them that call upon the Lord out of a pure heart;
and the like we have in the Second Epistle to Timothy Chap. 2. Ver. 22. Follow righteousness, faith, charity, peace with them that call upon the Lord out of a pure heart;
persecuting Jews and Idolatrous Heathens; (for of such consisted the generality of men at that time) and so Saint Paul expresly in a like advice, (1 Cor. 10. 32. Give no offence neither to the Jews,
persecuting jews and Idolatrous heathens; (for of such consisted the generality of men At that time) and so Saint Paul expressly in a like Advice, (1 Cor. 10. 32. Give no offence neither to the jews,
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Even as I please all men.) And I may add by evident parity of reason, with men of all degrees and estates, high and low, noble and base, rich and poor;
Even as I please all men.) And I may add by evident parity of reason, with men of all Degrees and estates, high and low, noble and base, rich and poor;
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of all judgments and persuasions, Orthodox and Heretical, peaceable and schismatical persons: this universally vast and boundless term, All men, contains them all.
of all Judgments and persuasions, Orthodox and Heretical, peaceable and Schismatical Persons: this universally vast and boundless term, All men, contains them all.
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Neither is there any evading our obligation to this Duty, by pretending about others, that they differ from us in humour and complexion of soul, that they entertain opinions irreconcileably contrary to ours;
Neither is there any evading our obligation to this Duty, by pretending about Others, that they differ from us in humour and complexion of soul, that they entertain opinions irreconcilably contrary to ours;
while they are not devested of humane nature, and can truly lay claim to the name and title of men, we are by vertue of this Precept obliged to live peaceably with them. III. We may consider the Qualification of the Duty here expressed, and what those words mean;
while they Are not devested of humane nature, and can truly lay claim to the name and title of men, we Are by virtue of this Precept obliged to live peaceably with them. III. We may Consider the Qualification of the Duty Here expressed, and what those words mean;
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and terminated on others, To bear good will, to do good offices, to procure the profit, delight and welfare, to abstain from the displeasure, dammage and disturbance of others:
and terminated on Others, To bear good will, to do good Offices, to procure the profit, delight and welfare, to abstain from the displeasure, damage and disturbance of Others:
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but to endeavour earnestly by all honest and prudent means to obtain the good-will, favour and respect of others, by which they may be disposed to all friendly correspondence with us,
but to endeavour earnestly by all honest and prudent means to obtain the goodwill, favour and respect of Others, by which they may be disposed to all friendly correspondence with us,
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and also those which are to be performed by us, as just and reasonable means conducible to beget or preserve in others a peaceable inclination toward us: these I shall consider promiscuously: and
and also those which Are to be performed by us, as just and reasonable means conducible to beget or preserve in Others a peaceable inclination towards us: these I shall Consider promiscuously: and
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Love is the onely sure cement, that knits and combines men in friendly society; and hatred the certain fountain of that violence which rends and dissolves it.
Love is the only sure cement, that knits and combines men in friendly society; and hatred the certain fountain of that violence which rends and dissolves it.
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For he to whom, being pressed with necessity, requisite assistance is denied, will infallibly be apt to think himself not onely neglected and disesteemed,
For he to whom, being pressed with necessity, requisite assistance is denied, will infallibly be apt to think himself not only neglected and disesteemed,
but affronted also and injured; (Need in the general conceit of men, and especially of those that feel it, begetteth a kind of title to some competent relief) and consequently will heinously resent,
but affronted also and injured; (Need in the general conceit of men, and especially of those that feel it, begetteth a kind of title to Some competent relief) and consequently will heinously resent,
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and (above all) not to detain him in, nor to aggravate his affliction. For these are actual violations of peace, and impediments of good correspondence among men. Farther,
and (above all) not to detain him in, nor to aggravate his affliction. For these Are actual violations of peace, and impediments of good correspondence among men. Farther,
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4. It much conduceth to the preservation of peace, and upholding amicable correspondence, in our dealings and transactions with men, liable to doubt and debate, not to insist upon nice and rigorous points of right, not to take all advantage offered us, not to deal hard measure,
4. It much conduceth to the preservation of peace, and upholding amicable correspondence, in our dealings and transactions with men, liable to doubt and debate, not to insist upon Nicaenae and rigorous points of right, not to take all advantage offered us, not to deal hard measure,
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When as abating something from the height and strictness of our pretences, and a favourable recession in such cases will greatly engage men to have an honourable opinion,
When as abating something from the height and strictness of our pretences, and a favourable recession in such cases will greatly engage men to have an honourable opinion,
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5. If we would attain to this peaceable estate of life, we must use toward all men such demonstrations of respect and courtesie, which according to their degree and station custom doth entitle them to,
5. If we would attain to this peaceable estate of life, we must use towards all men such demonstrations of respect and courtesy, which according to their degree and station custom does entitle them to,
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and greatly contributes to the delightfulness of society, hath been always much commended, and hath obtained a conspicuous place in the honourable rank of vertues, under the titles of courtesie, comity, and affability;
and greatly contributes to the delightfulness of society, hath been always much commended, and hath obtained a conspicuous place in the honourable rank of Virtues, under the titles of courtesy, comity, and affability;
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6. This Precept directly prohibits the use of all reproachfull, scornfull, and provoking language; these being the immediate results of enmity, and actual breaches of peace.
6. This Precept directly prohibits the use of all reproachful, scornful, and provoking language; these being the immediate results of enmity, and actual Breaches of peace.
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Whence Saint Paul conjoins, NONLATINALPHABET, and NONLATINALPHABET, Tit. 3. 2. To speak evil of no man, to be no quarrellers (or fighters) but gentle, shewing all meekness unto all men.
Whence Saint Paul conjoins,, and, Tit. 3. 2. To speak evil of no man, to be no quarrellers (or fighters) but gentle, showing all meekness unto all men.
For war is managed (and that with more deadly animosity) with the tongue, as well as with the hand (There is that speaketh like the piercings of a sword, saith Solomon; and whose teeth are spears and arrows,
For war is managed (and that with more deadly animosity) with the tongue, as well as with the hand (There is that speaks like the piercings of a sword, Says Solomon; and whose teeth Are spears and arrows,
Men usually dread more the loss of their honour than their lives, and take more grievously the ravishing of their credit than the depredation of their estate.
Men usually dread more the loss of their honour than their lives, and take more grievously the ravishing of their credit than the depredation of their estate.
Living peaceably therefore implies as much abstaining from opprobrious words as injurious actions; yea more: for reviling is not onely a violation of peace, but a dishonourable waging of war;
Living peaceably Therefore Implies as much abstaining from opprobrious words as injurious actions; yea more: for reviling is not only a violation of peace, but a dishonourable waging of war;
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being arguments, we affect rather our adversaries utter ruine, than a gallant victory over him. There be fair ways of disputing our cause without contumelious reflections upon persons;
being Arguments, we affect rather our Adversaries utter ruin, than a gallant victory over him. There be fair ways of disputing our cause without contumelious reflections upon Persons;
and the errours of men may be sufficiently refuted without Satyrical virulency. One good reason modestly propounded hath in it naturally more power and efficacy to convince him that is in a mistake,
and the errors of men may be sufficiently refuted without Satyrical virulency. One good reason modestly propounded hath in it naturally more power and efficacy to convince him that is in a mistake,
as containing in it something of supposed turpitude) we are wont to veil them in such modest circumlocutions, that by the hearers without offence to their bashfulness may sufficiently be understood.
as containing in it something of supposed turpitude) we Are wont to veil them in such modest circumlocutions, that by the hearers without offence to their bashfulness may sufficiently be understood.
if we either charitably design their amendment, or desire to maintain peaceable correspondence with them, it behoves that we do not by using the most broad and distastfull language immoderately trespass upon their modesty and patience;
if we either charitably Design their amendment, or desire to maintain peaceable correspondence with them, it behoves that we do not by using the most broad and distasteful language immoderately trespass upon their modesty and patience;
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7. If we desire to live peaceably with all men we are to be equal in censuring mens actions, candid in interpreting their meanings, mild in reprehending,
7. If we desire to live peaceably with all men we Are to be equal in censuring men's actions, candid in interpreting their meanings, mild in reprehending,
and sparing to relate their miscarriages, to derive their actions from the best principles (from which in the judgment of charity they may be supposed to proceed,
and sparing to relate their miscarriages, to derive their actions from the best principles (from which in the judgement of charity they may be supposed to proceed,
to extenuate their acknowledged faults by such circumstances as aptly serve that purpose, and not to exaggerate them by streined consequences, or uncertain conjectures.
to extenuate their acknowledged Faults by such Circumstances as aptly serve that purpose, and not to exaggerate them by strained consequences, or uncertain Conjectures.
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But he that is rigidly severe and censorious in his judgments, blaming in them things indifferent, condemning actions allowable, detracting from qualities commendable, deducing mens doings from the worst causes,
But he that is rigidly severe and censorious in his Judgments, blaming in them things indifferent, condemning actions allowable, detracting from qualities commendable, deducing men's doings from the worst Causes,
and imputing them to the worst ends, and representing them under the most odious appellations, (that calls all Impositions of superiours, which he dislikes, Tyranny,
and imputing them to the worst ends, and representing them under the most odious appellations, (that calls all Impositions of superiors, which he dislikes, Tyranny,
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and all manners of divine worship, that sute not to his fancy, superstition, and all pretences to conscience in those that dissent from him, hypocrisy;
and all manners of divine worship, that suit not to his fancy, Superstition, and all pretences to conscience in those that dissent from him, hypocrisy;
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That is curiously inquisitive into his neighbours life, and gladly observes failings therein, and upon all occasions recites stories to his disgrace and disadvantage:
That is curiously inquisitive into his neighbours life, and gladly observes failings therein, and upon all occasions recites stories to his disgrace and disadvantage:
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as he assumes to impugn, with the blackest colours, in the most horrid shape and ugly dress, converting all matter of discourse (though never so unseasonably and impertinently) into declamation,
as he assumes to impugn, with the Blackest colours, in the most horrid shape and ugly dress, converting all matter of discourse (though never so unseasonably and impertinently) into declamation,
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as he signifies they are to himself, such men, what do they else but loudly proclaim that they despise their neighbours good-will, purposely provoke his anger,
as he signifies they Are to himself, such men, what do they Else but loudly proclaim that they despise their neighbours goodwill, purposely provoke his anger,
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or undulations, than humane conversation be altogether free from occasions of distast, which he that cannot either prudently dissemble, or patiently digest, must renounce all hopes of living peaceably here.
or undulations, than humane Conversation be altogether free from occasions of distaste, which he that cannot either prudently dissemble, or patiently digest, must renounce all hope's of living peaceably Here.
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our neighbour reflecting upon what is past sees himself obliged by our discreet forbearance, however all possible means are used to prevent trouble and preserve peace.
our neighbour reflecting upon what is past sees himself obliged by our discreet forbearance, however all possible means Are used to prevent trouble and preserve peace.
To this purpose (The discretion of a man deferreth his anger, and it is his glory to pass over a transgression) saith Solomon: and He that covereth a transgression seeketh love, saith the same wise Prince. But farther
To this purpose (The discretion of a man deferreth his anger, and it is his glory to pass over a Transgression) Says Solomon: and He that Covereth a Transgression seeks love, Says the same wise Prince. But farther
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for this will dispose us to encroach upon the concernments of others, and them to resist our attempts, whence conflict and enmity will necessarily arise.
for this will dispose us to encroach upon the concernments of Others, and them to resist our attempts, whence conflict and enmity will necessarily arise.
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all men naturally challenging to themselves an equal, or at least a proportionable share of reason, together with the free conduct of their lives uncontrollable by private dictates.
all men naturally challenging to themselves an equal, or At least a proportionable share of reason, together with the free conduct of their lives uncontrollable by private dictates.
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And if in debate a modest declaration of our opinion, and the reasons inducing us thereto, will not prevail, it behoves us to give over such a succesless combat,
And if in debate a modest declaration of our opinion, and the Reasons inducing us thereto, will not prevail, it behoves us to give over such a successless combat,
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such as concern the consequences of imaginary suppositions, the state and circumstances of Beings to us unknown, the right application of artificial terms, and the like impertinent matters;
such as concern the consequences of imaginary suppositions, the state and Circumstances of Beings to us unknown, the right application of artificial terms, and the like impertinent matters;
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and are yet rendred more difficult by being intangled with inextricable folds of subtilty, nice distinctions, and crafty evasions, devised by the parties engaged in them for the maintenance of their causes respectively, whence it hath happened,
and Are yet rendered more difficult by being entangled with inextricable folds of subtlety, Nicaenae Distinctions, and crafty evasions, devised by the parties engaged in them for the maintenance of their Causes respectively, whence it hath happened,
though with immense care and diligence of both parts they have been long canvased; that yet they do, and in all probability will for ever remain undecided.
though with immense care and diligence of both parts they have been long canvased; that yet they do, and in all probability will for ever remain undecided.
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Other questions there be in themselves of more easy resolution, and of considerable importance, which yet by extreme opposition of parties are so clouded and overgrown with insuperable prejudices, that the disputing them is seldom attended with other success,
Other questions there be in themselves of more easy resolution, and of considerable importance, which yet by extreme opposition of parties Are so clouded and overgrown with insuperable prejudices, that the disputing them is seldom attended with other success,
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Others are by small and obscure parties managed against the common consent, and against the positive decrees of the most venerable authoities among men, by ventilating which as truth is like to gain little,
Others Are by small and Obscure parties managed against the Common consent, and against the positive decrees of the most venerable authoities among men, by ventilating which as truth is like to gain little,
For as it is no wise a safe or advised course (except in case of necessary defence) to subject received opinions to the hazardous trial of a tumultuary conflict, their credit being better upheld by a stately reservedness,
For as it is no wise a safe or advised course (except in case of necessary defence) to Subject received opinions to the hazardous trial of a tumultuary conflict, their credit being better upheld by a stately reservedness,
so on the other hand to countenance new and uncouth paradoxes, as it argues too much arrogance and presumption in confronting our single apprehensions against the deliberate sense and suffrage of so many men,
so on the other hand to countenance new and uncouth paradoxes, as it argues too much arrogance and presumption in confronting our single apprehensions against the deliberate sense and suffrage of so many men,
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But most of all we are to be cautelous of medling with controversies of dangerous consequence, wherein the publick weal and quiet are concerned, which bare the roots of sacred authority,
But most of all we Are to be cautelous of meddling with controversies of dangerous consequence, wherein the public weal and quiet Are concerned, which bore the roots of sacred Authority,
It concerns us therefore, if we would live peaceably in such disputable matters, reserving all due reverence to the judgments of the most, the best and wisest persons, to be content in a modest privacy, to enjoy the results of a serious and impartial disquisition, patiently enduring others to dissent from us,
It concerns us Therefore, if we would live peaceably in such disputable matters, reserving all due Reverence to the Judgments of the most, the best and Wisest Persons, to be content in a modest privacy, to enjoy the results of a serious and impartial disquisition, patiently enduring Others to dissent from us,
and not attempting by needless, fruitless, and endless contentions to gain others to our persuasions; especially since the truth contended for may not be worth the passion employed upon it,
and not attempting by needless, fruitless, and endless contentions to gain Others to our persuasions; especially since the truth contended for may not be worth the passion employed upon it,
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And the servant of the Lord (that is a minister of Religion) must not strive, but be gentle to all men, apt to teach, patient, In meekness instructing those that are * contrarily disposed.
And the servant of the Lord (that is a minister of Religion) must not strive, but be gentle to all men, apt to teach, patient, In meekness instructing those that Are * contrarily disposed.
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And in the same Chapter, v. 14. Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, to the subverting of the hearers:
And in the same Chapter, v. 14. Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, to the subverting of the hearers:
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11. If we desire to live peaceably we must restrain our pragmatical curiosity within the bounds of our proper business and concernment, not [ being curiosi in aliena Republ. ] invading other mens provinces,
11. If we desire to live peaceably we must restrain our pragmatical curiosity within the bounds of our proper business and concernment, not [ being curiosi in Aliena Republic ] invading other men's Provinces,
For these courses men usually look upon as rash intrusions, both injurious and reproachfull to them, usurping upon that freedom of choice (which all men passionately affect to preserve entire to themselves) and arguing them of weakness and incapacity to manage their own business:
For these courses men usually look upon as rash intrusions, both injurious and reproachful to them, usurping upon that freedom of choice (which all men passionately affect to preserve entire to themselves) and arguing them of weakness and incapacity to manage their own business:
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intimating that those who are impertinently inquisitive into other mens matters, make themselves liable to suffer (and that deservedly) for their fond curiosity, and bold presumption.
intimating that those who Are impertinently inquisitive into other men's matters, make themselves liable to suffer (and that deservedly) for their found curiosity, and bold presumption.
And He that passeth by, and medleth with strife belonging not to him, is like one that taketh a dog by the ears, (saith Solomon;) that is, he catcheth at that which he cannot hold,
And He that passes by, and meddleth with strife belonging not to him, is like one that Takes a dog by the ears, (Says Solomon;) that is, he Catches At that which he cannot hold,
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If therefore we would neither molest others, nor be disquieted our selves, we must be like natural agents, never working ought beyond our proper sphere of activity.
If Therefore we would neither molest Others, nor be disquieted our selves, we must be like natural agents, never working ought beyond our proper sphere of activity.
and immediately tends to diminish the reputation, and weaken the affection due to government, and consequently to impair the peaceable estate of things, which by them is sustained, we are wholly to abstain from such unwarrantable, unprofitable and turbulent practices;
and immediately tends to diminish the reputation, and weaken the affection due to government, and consequently to impair the peaceable estate of things, which by them is sustained, we Are wholly to abstain from such unwarrantable, unprofitable and turbulent practices;
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and implore the assistence of Him, who is the only competent Judge of such, and sovereign disposer of all things, who hath their hearts in his hands, and fashioneth them as he thinks good. Farther,
and implore the assistance of Him, who is the only competent Judge of such, and sovereign disposer of all things, who hath their hearts in his hands, and fashioneth them as he thinks good. Farther,
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This unlimited partiality we owe only to truth and goodness, and to God (the fountain of them) in no case to swerve from their dictates and prescriptions.
This unlimited partiality we owe only to truth and Goodness, and to God (the fountain of them) in no case to swerve from their dictates and prescriptions.
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and alledged in his excuse, that if his friend had required it of him, he should as readily have put fire to the Capitol, was much more abominable for his disloyalty to his Country,
and alleged in his excuse, that if his friend had required it of him, he should as readily have put fire to the Capitol, was much more abominable for his disloyalty to his Country,
And that Souldier, which is said to have told Caesar (in his first expedition against Rome) that in obedience to his commands he would not refuse to sheath his sword in the breast of his Brother,
And that Soldier, which is said to have told Caesar (in his First expedition against Room) that in Obedience to his commands he would not refuse to sheath his sword in the breast of his Brother,
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Laelius, who incomparably well both understood and practised the rules of friendship, is by Cicero reported to have made this the first and chief Law thereof.
Laelius, who incomparably well both understood and practised the rules of friendship, is by Cicero reported to have made this the First and chief Law thereof.
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so after them the duties of humanity justly challenge the next place of respect, even above those which belong to the highest degree of friendship (due to our nearest relations,
so After them the duties of humanity justly challenge the next place of respect, even above those which belong to the highest degree of friendship (due to our nearest relations,
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and our general obligations to mankind are more ancient, more fundamental, and more indispensable, than those particular ones superadded to or superstructed on them.
and our general obligations to mankind Are more ancient, more fundamental, and more indispensable, than those particular ones superadded to or superstructed on them.
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and the means conducing thereto more carefully regarded by us in our actions, than either the love, favour or satisfaction of any particular persons is to be valued or pursued.
and the means conducing thereto more carefully regarded by us in our actions, than either the love, favour or satisfaction of any particular Persons is to be valued or pursued.
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And the not observing this rule may reasonably be esteemed to have a great influence upon the continuance of those implacable feuds and dissensions wherewith the world is so miserably torn and shattered.
And the not observing this Rule may reasonably be esteemed to have a great influence upon the Continuance of those implacable feuds and dissensions wherewith the world is so miserably torn and shattered.
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Mens being peremptorily resolved to extoll, countenance, or excuse promiscuously all the principles and proceedings of the party to which they have addicted themselves,
Mens being peremptorily resolved to extol, countenance, or excuse promiscuously all the principles and proceedings of the party to which they have addicted themselves,
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whence commonly all apprehend their adversaries extremely unjust and disingenuous towards them, and are alienated from all thoughts, (or however discouraged from all hopes) of friendly accommodation and reconcilement.
whence commonly all apprehend their Adversaries extremely unjust and disingenuous towards them, and Are alienated from all thoughts, (or however discouraged from all hope's) of friendly accommodation and reconcilement.
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not NONLATINALPHABET, admiring, or wondring at some men (as if they were impeccable, or infallible) nor having the truth in respect of persons, abetting in his friends onely what is just and true,
not, admiring, or wondering At Some men (as if they were impeccable, or infallible) nor having the truth in respect of Persons, abetting in his Friends only what is just and true,
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by concealing causes of future disgust, and removing present misunderstandings, and excusing past mistakes; by allaying their passions, and rightly informing their minds, by friendly intercessions, and pacifick advices.
by concealing Causes of future disgust, and removing present misunderstandings, and excusing past mistakes; by allaying their passion, and rightly informing their minds, by friendly intercessions, and pacific advices.
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'Tis not easie to keep our selves indifferent or neutral, and doing so we shall in likelihood be maligned and persecuted by both the contending parties.
It's not easy to keep our selves indifferent or neutral, and doing so we shall in likelihood be maligned and persecuted by both the contending parties.
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or upon base design) by the still breath of clandestine whispers, or by the more violent blasts of impudent calumnies kindle the flames of dissension, or foment them among others;
or upon base Design) by the still breath of clandestine whispers, or by the more violent blasts of impudent calumnies kindle the flames of dissension, or foment them among Others;
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that, by disseminating infamous rumours, and by malicious suggestions, instill jealousies into, and nourish malevolent surmises in the minds of men, separating (as it is in the Proverbs) between chief friends, and widening the distance between others;
that, by disseminating infamous rumours, and by malicious suggestions, instill jealousies into, and nourish malevolent surmises in the minds of men, separating (as it is in the Proverbs) between chief Friends, and widening the distance between Others;
and cut the banks of former friendship, may (if he be wise) expect the merciless floud should at length reach himself, and that his own habitation should be at last surrounded therewith.
and Cut the banks of former friendship, may (if he be wise) expect the merciless flood should At length reach himself, and that his own habitation should be At last surrounded therewith.
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and the mischievous consequences attending them, and to be inquisitive into the causes and instruments of their vexation, they will certainly find out, detest and invert the edge of their displeasure upon these wretched makebates;
and the mischievous consequences attending them, and to be inquisitive into the Causes and Instruments of their vexation, they will Certainly find out, detest and invert the edge of their displeasure upon these wretched makebates;
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There's no preserving peace, nor preventing broils and stirs, but by punctually observing that ordinary Rule of equity, That in cases of doubtfull debate,
There's no preserving peace, nor preventing broils and stirs, but by punctually observing that ordinary Rule of equity, That in cases of doubtful debate,
You know how Cicero censured Cato for endeavouring against the grain, and predominant genius of those times to reduce things to a strict agreement with his private notions:
You know how Cicero censured Cato for endeavouring against the grain, and predominant genius of those times to reduce things to a strict agreement with his private notions:
Ille optimo animo utens, & summâ fide nocet interdum Reipublicae. Dicit enim tanquam in Platonis NONLATINALPHABET, non tanquam in Romuli foece sententiam.
Isle optimo animo utens, & summâ fide nocet Interdum Reipublicae. Dicit enim tanquam in Plato's, non tanquam in Romulus foece sententiam.
And the same course was generally taken by the primitive Christians, who in all things (not inconsistent with the rules and principles of their Religion) did industriously conform their conversation to the usual practices of men;
And the same course was generally taken by the primitive Christians, who in all things (not inconsistent with the rules and principles of their Religion) did industriously conform their Conversation to the usual practices of men;
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as appears by divers passages in the ancient Apologists for Christian Religion: particularly Justin Martyr (in his Epistle to Diognetus) hath these words:
as appears by diverse passages in the ancient Apologists for Christian Religion: particularly Justin Martyr (in his Epistle to Diognetus) hath these words:
Neither do we find in the life of our Saviour, that exact pattern of all wisedom and goodness, that in any thing he did affect to differ from the received customs of his time and country,
Neither do we find in the life of our Saviour, that exact pattern of all Wisdom and Goodness, that in any thing he did affect to differ from the received customs of his time and country,
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since a wilfull discrepancy from them doth much more destroy peace, and kindle the flame of contention, in as much as men are apt to apprehend themselves much more slighted and more condemned by a disagreement in those,
since a wilful discrepancy from them does much more destroy peace, and kindle the flame of contention, in as much as men Are apt to apprehend themselves much more slighted and more condemned by a disagreement in those,
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and who therefore in general terms enjoyns us, to pursue the things that make for peace (whereof certainly in reason and to experience, following indifferent and harmless customs, not expresly repugnant to his law,
and who Therefore in general terms enjoins us, to pursue the things that make for peace (whereof Certainly in reason and to experience, following indifferent and harmless customs, not expressly repugnant to his law,
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nor to the dictates of natural reason, is one thing, and not the least) in our addresses to himself (partly designed and mainly serving more strictly to unite, not to dissociate men in affection) should dislike,
nor to the dictates of natural reason, is one thing, and not the least) in our Addresses to himself (partly designed and mainly serving more strictly to unite, not to dissociate men in affection) should dislike,
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But yet much more is peaceable conversation impeached by disobedience to established Laws, those great bulwarks of Society, fences of Order, and supports of Peace;
But yet much more is peaceable Conversation impeached by disobedience to established Laws, those great bulwarks of Society, fences of Order, and supports of Peace;
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since in a manner he defies all mankind, vilifies its most solemn Judgments, endeavours to dissolve those sacred bands, by which its union is conteined,
since in a manner he defies all mankind, vilifies its most solemn Judgments, endeavours to dissolve those sacred bans, by which its Union is contained,
He declares himself either to affect an universal tyranny over, or an abhorrency from society with other men, to be unwilling to live with them upon equal terms,
He declares himself either to affect an universal tyranny over, or an abhorrency from society with other men, to be unwilling to live with them upon equal terms,
or to submit to any fair arbitration, to desire that strifes should be endless and controversies never decided, who declines the verdict of Law, the most solemn issue of deliberate advice, proceeding from the most honourable, most wise, most worthy,
or to submit to any fair arbitration, to desire that strifes should be endless and controversies never decided, who declines the verdict of Law, the most solemn issue of deliberate Advice, proceeding from the most honourable, most wise, most worthy,
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Saint Paul directing that prayers should be made for Princes, and those in Authority, assigns the reason, that we may lead a quiet and a peaceable life in all godliness and honesty:
Saint Paul directing that Prayers should be made for Princes, and those in authority, assigns the reason, that we may led a quiet and a peaceable life in all godliness and honesty:
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and requiring more extraordinary acts of duty, and respect (not competent to all men;) as a love of friendship, founded upon long acquaintance, sutableness of disposition,
and requiring more extraordinary acts of duty, and respect (not competent to all men;) as a love of friendship, founded upon long acquaintance, suitableness of disposition,
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a love of esteem belonging to persons endued with worth and vertue; a love of relation resulting from kindred, affinity, neighbourhood, and other common engagements.
a love of esteem belonging to Persons endued with worth and virtue; a love of Relation resulting from kindred, affinity, neighbourhood, and other Common engagements.
and unalterable condition of humanity, and are upon several accompts due thereto. 1. Upon account of universal cognation, agreement, and similitude of nature. For NONLATINALPHABET.
and unalterable condition of humanity, and Are upon several accounts due thereto. 1. Upon account of universal cognation, agreement, and similitude of nature. For.
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We are also your brethren in the right of nature our common mother, said Tertullian of old, in the name of the Christians, to the Heathens. We are but several streams issuing from one primitive source;
We Are also your brothers in the right of nature our Common mother, said Tertullian of old, in the name of the Christians, to the heathens. We Are but several streams issuing from one primitive source;
several branches sprouting from the same stock, several stones hewed out of the same quarry. One substance, by miraculous efficacy of the divine benediction diffused, and multiplied.
several branches sprouting from the same stock, several stones hewed out of the same quarry. One substance, by miraculous efficacy of the divine benediction diffused, and multiplied.
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We are cohabitants of the same earth, and fellow-citizens of the same great Common-wealth; Vnam Remp. omnium agnoscimus mundum, said the forementioned Apologist for Christianity.
We Are cohabitants of the same earth, and fellow-citizens of the same great Commonwealth; Vnam Remp. omnium agnoscimus Mundum, said the forementioned Apologist for Christianity.
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We were all fashioned according to the same original Idea (resembling God our common father) all endowed with the same faculties, inclinations, and affections;
We were all fashioned according to the same original Idea (resembling God our Common father) all endowed with the same faculties, inclinations, and affections;
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all conspire in the essential, and more notable ingredients of our constitution; and are onely distinguished by some accidental inconsiderable circumstances, of age, place, colour, stature, fortune, and the like;
all conspire in the essential, and more notable ingredients of our constitution; and Are only distinguished by Some accidental inconsiderable Circumstances, of age, place, colour, stature, fortune, and the like;
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so neither upon the faults, or injuries of any man can we ground a total dispensation from the offices of humanity, especially if the injuries be not irreparable, nor the faults incurable.
so neither upon the Faults, or injuries of any man can we ground a total Dispensation from the Offices of humanity, especially if the injuries be not irreparable, nor the Faults incurable.
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and such acts requisite to the preservation of our life, hath adjoyned a sensible pleasure and satisfaction, enticing us to and encouraging us in the performance of them;
and such acts requisite to the preservation of our life, hath adjoined a sensible pleasure and satisfaction, enticing us to and encouraging us in the performance of them;
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that to bestow benefits was not onely more brave, but more pleasant, then to receive them; (NONLATINALPHABET, saith Plutarch, NONLATINALPHABET) And certainly no kind of actions, a man can performe, are attended with a more pure, more perfect, more savoury delight, then those of beneficence are.
that to bestow benefits was not only more brave, but more pleasant, then to receive them; (, Says Plutarch,) And Certainly no kind of actions, a man can perform, Are attended with a more pure, more perfect, more savoury delight, then those of beneficence Are.
Since nature therefore hath made our neighbours misery our pain, and his content our pleasure; since with indissoluble bands of mutuall sympathy she hath concatenated our fortunes, and affections together;
Since nature Therefore hath made our neighbours misery our pain, and his content our pleasure; since with indissoluble bans of mutual Sympathy she hath concatenated our fortune's, and affections together;
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since by the discipline of our sense she instructs us, and by the importunity thereof solicits us to the observance of our duty, let us follow her wise directions,
since by the discipline of our sense she instructs us, and by the importunity thereof solicits us to the observance of our duty, let us follow her wise directions,
and are disposed in our need to demand assistance, commiseration of our misfortunes, and relief in our distress of all that are in capacity to afford them;
and Are disposed in our need to demand assistance, commiseration of our misfortunes, and relief in our distress of all that Are in capacity to afford them;
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and are apt to be vehemently displeased, to think our selves hardly dealt with, and to complain of cruelty and inhumanity in those that refuse them to us:
and Are apt to be vehemently displeased, to think our selves hardly dealt with, and to complain of cruelty and inhumanity in those that refuse them to us:
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The welfare, and safety, the honour, and reputation, the pleasure, and quiet of our lives are concerned in our maintaining a loving correspondence with all men.
The welfare, and safety, the honour, and reputation, the pleasure, and quiet of our lives Are concerned in our maintaining a loving correspondence with all men.
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For so uncertain is our condition, so obnoxious are we to manifold necessities, that there is no man, whose good-will we may not need, whose good word may not stand us in stead, whose helpfull indeavour may not sometime oblige us.
For so uncertain is our condition, so obnoxious Are we to manifold necessities, that there is no man, whose goodwill we may not need, whose good word may not stand us in stead, whose helpful endeavour may not sometime oblige us.
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The Great Pompey, the glorious Triumpher over Nations, and admired darling of fortune, was beholden at last to a slave for the composing his ashes, and celebrating his funeral obsequies.
The Great Pompey, the glorious Triumpher over nations, and admired darling of fortune, was beholden At last to a slave for the composing his Ashes, and celebrating his funeral obsequies.
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The honour of the greatest men depends on the estimation of the least, and the good-will of the meanest peasant is a brighter ornament to the fortune, a greater accession to the grandeur of a Prince,
The honour of the greatest men depends on the estimation of the least, and the goodwill of the Meanest Peasant is a Brighter ornament to the fortune, a greater accession to the grandeur of a Prince,
it is but reasonable therefore, if we desire to live securely, comfortably, and quietly, that by all honest means we should endeavour to purchase the good-will of all men,
it is but reasonable Therefore, if we desire to live securely, comfortably, and quietly, that by all honest means we should endeavour to purchase the goodwill of all men,
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For to this purpose do men congregate, cohabite, and combine themselves in sociable communion, that thereby they may enjoy a delightfull conversation, void of fear, free from suspicion, and free from danger; promote mutual advantage, and satisfaction;
For to this purpose do men congregate, cohabit, and combine themselves in sociable communion, that thereby they may enjoy a delightful Conversation, void of Fear, free from suspicion, and free from danger; promote mutual advantage, and satisfaction;
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By neglecting therefore, or contravening these duties of humanity, we frustrate the main ends of society, disappoint the expectations of each other, subvert the grounds of ordinary civility,
By neglecting Therefore, or contravening these duties of humanity, we frustrate the main ends of society, disappoint the Expectations of each other, subvert the grounds of ordinary civility,
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and in the commonwealth deal as unpolitickly, as the members in the body should act unnaturally, in subtracting mutual assistance, or harming each other;
and in the commonwealth deal as unpolitic, as the members in the body should act unnaturally, in Subtracting mutual assistance, or harming each other;
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How peace, and edification, spiritual comfort, and temporal quiet do concurr, and cooperate, we see intimated Act. 9. 31. Then had the Churches peace throughout all Judea,
How peace, and edification, spiritual Comfort, and temporal quiet do concur, and cooperate, we see intimated Act. 9. 31. Then had the Churches peace throughout all Judea,
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St. Paul advised the Christians of his times, liable to persecution, to make prayers for all men (and especially for those in eminent power,) that they might lead a quiet and peaceable life in all godliness, and honesty;
Saint Paul advised the Christians of his times, liable to persecution, to make Prayers for all men (and especially for those in eminent power,) that they might led a quiet and peaceable life in all godliness, and honesty;
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For these by a tranquillity of mind, a sedateness of affections, a competency of rest and leisure and retirement, a freedom from amazing fear, distracting care,
For these by a tranquillity of mind, a sedateness of affections, a competency of rest and leisure and retirement, a freedom from amazing Fear, distracting care,
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our time is spent, and our endeavour taken up in the most ungratefull, and unprofitable imployments, of defeating the attempts, resisting the assaults, disproving the calumnies, countermining the plots of adversaries;
our time is spent, and our endeavour taken up in the most ungrateful, and unprofitable employments, of defeating the attempts, resisting the assaults, disproving the calumnies, countermining the plots of Adversaries;
Many examples occurr in history, like those of Hanno the Carthaginian, and Quint. Metellus (Pompeys antagonist) who in pursuance of some private grudges, have not only betrayed their own interests, and sullyed their own reputations;
Many Examples occur in history, like those of Hanno the Carthaginian, and Quint. Metellus (Pompeys Antagonist) who in pursuance of Some private grudges, have not only betrayed their own interests, and sullied their own reputations;
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Whence we should carefully avoid the occasions thereof, and by an innocent and beneficent conversation oblige men to a friendly correspondence with us.
Whence we should carefully avoid the occasions thereof, and by an innocent and beneficent Conversation oblige men to a friendly correspondence with us.
and harsh dealing men are rendred indocile, and intractable, averse from better instruction, obstinate in their ways, and pertinacious in their conceits.
and harsh dealing men Are rendered indocile, and intractable, averse from better instruction, obstinate in their ways, and pertinacious in their conceits.
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Easily do men swallow the pill gilded with fair carriage, and sweetned by kind speech; readily do they afford a favourable ear to the advice seeming to proceed from good-will,
Easily doe men swallow the pill gilded with fair carriage, and sweetened by kind speech; readily do they afford a favourable ear to the Advice seeming to proceed from goodwill,
But the physick of wholesome admonition being steeped in the vinegar of reproach, and tempered with the gall of passion, becomes distastfull and loathsome to the patient;
But the physic of wholesome admonition being steeped in the vinegar of reproach, and tempered with the Gall of passion, becomes distasteful and loathsome to the patient;
An illustration of which discourse we have from comparing the different practice of the Jews, and the ancient Christians, with the contrary successes thereof.
an illustration of which discourse we have from comparing the different practice of the jews, and the ancient Christians, with the contrary Successes thereof.
The Jews by their seditious, and turbulent practices, by their insolent contempt, and implacable hatred of others (for you know what Tacitus saith of them:
The jews by their seditious, and turbulent practices, by their insolent contempt, and implacable hatred of Others (for you know what Tacitus Says of them:
Apud ipsos fides obstinata, misericordia in promptu, sed adversus omnes alios hostile odium) by their perverse and unsociable humours, declining all entercourse,
Apud ipsos fides obstinata, misericordia in promptu, sed Adversus omnes Alioth hostile odium) by their perverse and unsociable humours, declining all intercourse,
and refusing ordinary offices of humanity (so much as to shew the way, or to direct the thirsty traveller to the fountain) to any not of their own sect, did procure an odium, scorn,
and refusing ordinary Offices of humanity (so much as to show the Way, or to Direct the thirsty traveller to the fountain) to any not of their own sect, did procure an odium, scorn,
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or plausibility of discourse, or promise of temporal reward) subdued the faith of men, and persuaded a great part of the world to embrace their excellent profession.
or plausibility of discourse, or promise of temporal reward) subdued the faith of men, and persuaded a great part of the world to embrace their excellent profession.
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We cohabit, we saile, we warr, we till, we trade, we maintaine all manner of commerce with you saith the Christian Apologist, to the Pagans, in behalf of the ancient Christians.
We cohabit, we sail, we war, we till, we trade, we maintain all manner of commerce with you Says the Christian Apologist, to the Pagans, in behalf of the ancient Christians.
and render the discipline of Christ amiable by their meek, gentle, compliant and inoffensive conversation; and thereby to allure others to a willing entertainment thereof.
and render the discipline of christ amiable by their meek, gentle, compliant and inoffensive Conversation; and thereby to allure Others to a willing entertainment thereof.
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He denyed his own present satisfaction that he might procure them a lasting content: he despised his own profit, that he might promote their spiritual advantage;
He denied his own present satisfaction that he might procure them a lasting content: he despised his own profit, that he might promote their spiritual advantage;
He differed from himself, that he might agree with them, and transformed himself into all shapes, that he might convert them into what they should be, reform their manners,
He differed from himself, that he might agree with them, and transformed himself into all shapes, that he might convert them into what they should be, reform their manners,
and discovers plainly to him that observes an universally large, and unrestrained Philanthropie. For having from a wonderfull conspiracy of kindness and goodwill (between him and his eternal Father) toward the world of men, descended willingly from the throne of his celestial Majesty,
and discovers plainly to him that observes an universally large, and unrestrained Philanthropy. For having from a wonderful Conspiracy of kindness and goodwill (between him and his Eternal Father) towards the world of men, descended willingly from the throne of his celestial Majesty,
and inveloped his divine glory in a cloud of mortal frailty, and that (as the Apostle saith) he might reconcile all things in heaven and earth, conjoine God and man by a nearer alliance,
and inveloped his divine glory in a cloud of Mortal frailty, and that (as the Apostle Says) he might reconcile all things in heaven and earth, conjoin God and man by a nearer alliance,
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even the worst of men in all appearance (and that so far, that some rigorous censurers thence presumed to taxe him as a glutton; and a good fellow, a friend to publicans,
even the worst of men in all appearance (and that so Far, that Some rigorous censurers thence presumed to Tax him as a glutton; and a good fellow, a friend to Publicans,
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instructing the ignorances, detecting the errours, dispossessing the devils; sustaining the weaknesses, overlooking the injuries, comforting the afflictions, supplying the necessities, healing the diseases,
instructing the ignorances, detecting the errors, dispossessing the Devils; sustaining the Weaknesses, overlooking the injuries, comforting the afflictions, supplying the necessities, healing the diseases,
and healing every sickness, and every disease among the people (saith St. Matthew 's Gospel.) He despised not the meanest, either in outward estate, or spiritual improvement.
and healing every sickness, and every disease among the people (Says Saint Matthew is Gospel.) He despised not the Meanest, either in outward estate, or spiritual improvement.
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as obliged in the same common debt, and as capable of the same eternal happiness, by new and firmer engagements we are bound to all mutual kindness, and benevolence toward all.
as obliged in the same Common debt, and as capable of the same Eternal happiness, by new and firmer engagements we Are bound to all mutual kindness, and benevolence towards all.
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Nay, farther we have the example of Almighty God himself directing, and by our Saviours express admonition obliging us to this universal beneficence, compassion, and patience towards all.
Nay, farther we have the Exampl of Almighty God himself directing, and by our Saviors express admonition obliging us to this universal beneficence, compassion, and patience towards all.
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Who with immense clemency and long-sufferance overlooks the sacrilegious affronts offered daily to his Majesty; the outragious violations of his laws, and the contemptuous neglects of his unexpressible goodness:
Who with immense clemency and long-sufferance overlooks the sacrilegious affronts offered daily to his Majesty; the outrageous violations of his laws, and the contemptuous neglects of his unexpressible Goodness:
Who patiently waits for the repentance, and incessantly solicits the reconcilement, courts the amity, and in a manner begs the good-will of his most deadly enemies:
Who patiently waits for the Repentance, and incessantly solicits the reconcilement, Courts the amity, and in a manner begs the goodwill of his most deadly enemies:
No misapprehensions of judgment, no miscarriages in practice, no ill-dispositions of soul, no demerits in himself, no discourtesies toward us ought wholly to alienate our affections from,
No misapprehensions of judgement, no miscarriages in practice, no ill-dispositions of soul, no demerits in himself, no discourtesies towards us ought wholly to alienate our affections from,
and that our loving and gentle demeanour toward them may be instrumental to their amendment, and the contrary may contribute to their progress and continuance in offences;
and that our loving and gentle demeanour towards them may be instrumental to their amendment, and the contrary may contribute to their progress and Continuance in offences;
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or crosses of fortune (being their own greatest unhappinesses) require rather our pity then our hatred, to be eased by our help, then aggravated by our unkindness.
or Crosses of fortune (being their own greatest Unhappinesses) require rather our pity then our hatred, to be eased by our help, then aggravated by our unkindness.
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and to seek the reciprocal good-will, love and amity of all. But I have insisted too long upon this particular, concerning the Object of this duty, and its extension. III.
and to seek the reciprocal goodwill, love and amity of all. But I have insisted too long upon this particular, Concerning the Object of this duty, and its extension. III.
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I proceed briefly to consider whence it comes, that (as I before observed was intimated in these words, If it be possible, as much as lieth in you) though we doe our parts,
I proceed briefly to Consider whence it comes, that (as I before observed was intimated in these words, If it be possible, as much as lies in you) though we do our parts,
though we revile none, nor censure harshly, nor presumptuosly intermeddle with others affairs; though we obey laws, and comply with received customs, and avoid all occasions of contention,
though we revile none, nor censure harshly, nor presumptuously intermeddle with Others affairs; though we obey laws, and comply with received customs, and avoid all occasions of contention,
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though our tempers be meek, our principles peaceable, and our conversations inoffensive, we may yet prove successless in our endeavours to live peaceably,
though our tempers be meek, our principles peaceable, and our conversations inoffensive, we may yet prove successless in our endeavours to live peaceably,
but had prayed and humbled his soul with fasting for their recovery and deliverance from them, was yet recompensed by their treacherous devices against his safety, by grievous reproaches,
but had prayed and humbled his soul with fasting for their recovery and deliverance from them, was yet recompensed by their treacherous devices against his safety, by grievous Reproaches,
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and exercised continually all manner of kindness and beneficence toward all men, was notwithstanding loaded with all kinds of injuries and contumelies, was bitterly hated, ignominiously disgraced, and maliciously persecuted unto death:
and exercised continually all manner of kindness and beneficence towards all men, was notwithstanding loaded with all Kinds of injuries and Contumelies, was bitterly hated, ignominiously disgraced, and maliciously persecuted unto death:
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and the same lot befell his faithfull Disciples, that although their design was benign and charitable, their carriage blameless and obliging toward all, they were yet pursued constantly both by the outragious clamours of the people,
and the same lot befell his faithful Disciples, that although their Design was benign and charitable, their carriage blameless and obliging towards all, they were yet pursued constantly both by the outrageous clamours of the people,
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yet seeing it so happens, if we inquire into the reason, we shall find this miracle in morality, to proceed (to omit the neglect of the duties mentioned in our former discourse) chiefly from the exceeding variety, difference and contrariety of mens dispositions, joyned with the morosity, aptness to mistake, envy, or unreasonable perverseness of some;
yet seeing it so happens, if we inquire into the reason, we shall find this miracle in morality, to proceed (to omit the neglect of the duties mentioned in our former discourse) chiefly from the exceeding variety, difference and contrariety of men's dispositions, joined with the morosity, aptness to mistake, envy, or unreasonable perverseness of Some;
For men seeing by several lights, relishing with diversly disposed palates, and measuring things by different standards, we can hardly doe or say any thing, which if approved and applauded by some, will not be disliked and blamed by others;
For men seeing by several lights, relishing with diversely disposed palates, and measuring things by different standards, we can hardly doe or say any thing, which if approved and applauded by Some, will not be disliked and blamed by Others;
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Especially since some men either by their natural temper, or from the influence of some sowre principles they have imbibed, are so morose, rigid, and self-willed;
Especially since Some men either by their natural temper, or from the influence of Some sour principles they have imbibed, Are so morose, rigid, and self-willed;
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or draw bad consequences from their actions, that 'tis not possible to prevent their entertaining ill-favoured prejudices against even those that are heartily their friends, and wish them the best.
or draw bad consequences from their actions, that it's not possible to prevent their entertaining ill-favoured prejudices against even those that Are heartily their Friends, and wish them the best.
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To others the good and prosperous estate of their Neighbour, that he flourishes in wealth, power or reputation, is ground sufficient of hatred and enmity against him:
To Others the good and prosperous estate of their Neighbour, that he flourishes in wealth, power or reputation, is ground sufficient of hatred and enmity against him:
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And who that loves his own welfare, can possibly avoid such enmities as these? But the fatal rock, upon which peaceable designs are most inevitably split,
And who that loves his own welfare, can possibly avoid such enmities as these? But the fatal rock, upon which peaceable designs Are most inevitably split,
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and which by no prudent steering our course can sometimes be evaded, is the unreasonable perverseness of mens pretences, who sometimes will upon no terms be friends with us,
and which by no prudent steering our course can sometime be evaded, is the unreasonable perverseness of men's pretences, who sometime will upon no terms be Friends with us,
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nor though we were assured thereby to gain the entire love and favour of all men living, are we to purchase them at so dear a rate as with the loss of these.
nor though we were assured thereby to gain the entire love and favour of all men living, Are we to purchase them At so dear a rate as with the loss of these.
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We must not to please or gratify men, commit any thing prohibited, or omit any thing enjoyned by God, the least glimpse of whose favourable aspect is infinitely more to be prized,
We must not to please or gratify men, commit any thing prohibited, or omit any thing enjoined by God, the least glimpse of whose favourable aspect is infinitely more to be prized,
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In case of such competition, we must resolve with Saint Paul, Gal. 1. 10. Do I yet conciliate God, or do I endeavour to sooth men? for if I yet soothed (or flattered) men (so you know NONLATINALPHABET signifies) I were not the servant of Christ.
In case of such competition, we must resolve with Saint Paul, Gal. 1. 10. Do I yet conciliate God, or do I endeavour to sooth men? for if I yet soothed (or flattered) men (so you know signifies) I were not the servant of christ.
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Nor are we, that we may satisfy any mans pleasure, to contravene the dictates of Reason (that subordinate guide of our actions) to doe any dishonourable or uncomely action, unworthy of a man, misbeseemour education,
Nor Are we, that we may satisfy any men pleasure, to contravene the dictates of Reason (that subordinate guide of our actions) to do any dishonourable or uncomely actium, unworthy of a man, misbeseemour education,
Nor are we bound always to desert our own considerable interest, or betray our just liberty, that we may avoid the enmity of such as would violently, or fraudulently encroach upon them.
Nor Are we bound always to desert our own considerable Interest, or betray our just liberty, that we may avoid the enmity of such as would violently, or fraudulently encroach upon them.
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or to puff up their minds with vain conceit, by servile flattery: but rather, like faithfull Physicians, to administer wholsome, though unsavoury, advice;
or to puff up their minds with vain conceit, by servile flattery: but rather, like faithful Physicians, to administer wholesome, though unsavoury, Advice;
and when it may probably doe them good, though possibly thereby we may provoke their anger and procure their ill-will, and (as S. Paul saith) become their enemies, for telling them the truth.
and when it may probably do them good, though possibly thereby we may provoke their anger and procure their ill-will, and (as S. Paul Says) become their enemies, for telling them the truth.
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Nor are we by entertaining any extraordinary friendship, intimate familiarity, or frequent converse with persons notoriously dissolute in their manners, disorderly in their behaviour,
Nor Are we by entertaining any extraordinary friendship, intimate familiarity, or frequent converse with Persons notoriously dissolute in their manners, disorderly in their behaviour,
or erroneous in weighty points of opinion, to countenance their misdemeanours, dishonour our profession, render our selves justly suspected, run the hazard of contagion, or hinder their reformation.
or erroneous in weighty points of opinion, to countenance their misdemeanours, dishonour our profession, render our selves justly suspected, run the hazard of contagion, or hinder their Reformation.
The refusing any encouragement, signification of esteem, or vouchsafing any peculiar respect to such, we owe to the honour of vertue, which they disgrace, to the love of truth which they oppugn, to the peace of the world which they disturb,
The refusing any encouragement, signification of esteem, or vouchsafing any peculiar respect to such, we owe to the honour of virtue, which they disgrace, to the love of truth which they oppugn, to the peace of the world which they disturb,
And so S. Paul warns us not to mingle or consort, not to diet, or common (NONLATINALPHABET, & NONLATINALPHABET) with men of a dissolute and disorderly conversation:
And so S. Paul warns us not to mingle or consort, not to diet, or Common (, &) with men of a dissolute and disorderly Conversation:
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or decline them (NONLATINALPHABET) and to repudiate, deprecate the familiarity of Hereticks (NONLATINALPHABET.) And S. John forbids us to wish joy, or to allow the ordinary respects of civil salutation to Apostates, and Impostours:
or decline them () and to repudiate, deprecate the familiarity of Heretics (.) And S. John forbids us to wish joy, or to allow the ordinary respects of civil salutation to Apostates, and Impostors:
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So Saint Paul expresly, 2 Thess. 3. 14. But if any man obeyeth not our injunction by epistle, do not consort with him, that he may by shame be reclaimed (NONLATINALPHABET) And account him not an enemy,
So Saint Paul expressly, 2 Thess 3. 14. But if any man Obeyeth not our injunction by epistle, do not consort with him, that he may by shame be reclaimed () And account him not an enemy,
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Nor ought lastly the love of peace, and desire of friendly correspondence with any men, avert us from an honest zeal, (proportionable to our abilities and opportunities) of promoting the concernments of truth and goodness,
Nor ought lastly the love of peace, and desire of friendly correspondence with any men, avert us from an honest zeal, (proportionable to our abilities and opportunities) of promoting the concernments of truth and Goodness,
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I say an honest zeal, meaning thereby not that blind heady passion, or inflammation of spirit, transporting men beyond the bounds of reason and discretion, upon some superficially plausible pretences, to violent and irregular practices;
I say an honest zeal, meaning thereby not that blind heady passion, or inflammation of Spirit, transporting men beyond the bounds of reason and discretion, upon Some superficially plausible pretences, to violent and irregular practices;
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but a considerate and steady resolution of mind, effectually animating a man by warrantable and decent means vigorously to prosecute commendable designs;
but a considerate and steady resolution of mind, effectually animating a man by warrantable and decent means vigorously to prosecute commendable designs;
And 'tis not a drousiness, a slack remissness, a heartless diffidence, or a cowardly flinching from the face of danger and opposition, we discourse about,
And it's not a drowsiness, a slack remissness, a heartless diffidence, or a cowardly flinching from the face of danger and opposition, we discourse about,
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and which in value incomparably transcends them, the maintenance of truth, the advancement of justice, the practice of vertue, the quiet of our conscience, the favour of Almighty God.
and which in valve incomparably transcends them, the maintenance of truth, the advancement of Justice, the practice of virtue, the quiet of our conscience, the favour of Almighty God.
we may comfort our selves in the enjoyment of eternal peace and satisfaction of mind, in the assurance of the divine favour, in the hopes of eternal rest and tranquillity in the world to come.
we may Comfort our selves in the enjoyment of Eternal peace and satisfaction of mind, in the assurance of the divine favour, in the hope's of Eternal rest and tranquillity in the world to come.
the heart boiling with choler, the face overclouded with discontent, the tongue jarring and out of tune, the ears filled with discordant noises of contradiction, clamour and reproach;
the heart boiling with choler, the face overclouded with discontent, the tongue jarring and out of tune, the ears filled with discordant noises of contradiction, clamour and reproach;
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How much more comfortable it is to walk in smooth and even paths, then to wander in rugged ways, overgrown with briars, obstructed with rubs, and beset with snares;
How much more comfortable it is to walk in smooth and even paths, then to wander in rugged ways, overgrown with briers, obstructed with rubs, and beset with snares;
How much a peacefull state resembles Heaven, into which neither complaint, pain, nor clamour (NONLATINALPHABET, as it is in the Apocalypse) do ever enter;
How much a peaceful state resembles Heaven, into which neither complaint, pain, nor clamour (, as it is in the Apocalypse) do ever enter;
How not only Philosophy hath placed the supreme pitch of happiness in a calmness of mind, and tranquillity of life, void of care and trouble, of irregular passions and perturbations;
How not only Philosophy hath placed the supreme pitch of happiness in a calmness of mind, and tranquillity of life, void of care and trouble, of irregular passion and perturbations;
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so that the heavenly consort of Angels, when they agree most highly to bless, and to wish the greatest happiness to mankind, could not better express their sense,
so that the heavenly consort of Angels, when they agree most highly to bless, and to wish the greatest happiness to mankind, could not better express their sense,
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2. That as nothing is more sweet and delightfull, so nothing more comely and agreeable to humane nature then peaceable living, it being (as Solomon saith) an honour to a man to cease from strife;
2. That as nothing is more sweet and delightful, so nothing more comely and agreeable to humane nature then peaceable living, it being (as Solomon Says) an honour to a man to cease from strife;
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but reason and discretion are the singular eminencies of men, and the use of these the most natural and commendable method of deciding controversies among them:
but reason and discretion Are the singular Eminences of men, and the use of these the most natural and commendable method of deciding controversies among them:
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How foolishly and unskilfully they judg, that think by unkind speech and harsh dealing to allay mens distempers, alter their opinions, or remove their prejudices;
How foolishly and unskilfully they judge, that think by unkind speech and harsh dealing to allay men's distempers, altar their opinions, or remove their prejudices;
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yea how barbarous and brutish a thing it is to be fierce and impetuous in the pursuit of things that please us, snarling at, biting and tearing all competitors of our game, or opposers of our undertaking.
yea how barbarous and brutish a thing it is to be fierce and impetuous in the pursuit of things that please us, snarling At, biting and tearing all competitors of our game, or opposers of our undertaking.
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But how divine and amiable, how worthy of humane nature, of civil breeding, of prudent consideration it is, to restrain partial desires, to condescend to equal terms, to abate from rigorous pretences, to appease discords,
But how divine and amiable, how worthy of humane nature, of civil breeding, of prudent consideration it is, to restrain partial Desires, to condescend to equal terms, to abate from rigorous pretences, to appease discords,
like the best and wisest Commanders, who by skilfull conduct, and patient attendance upon opportunity, without striking of stroke of shedding of bloud, subdue their Enemy.
like the best and Wisest Commanders, who by skilful conduct, and patient attendance upon opportunity, without striking of stroke of shedding of blood, subdue their Enemy.
3. How that peace with its near alliance and concomitants, its causes and effects, love, meekness, gentleness and patience, are in Sacred Writ reputed the genuine fruits of the Holy Spirit, issues of Divine Grace, and off-springs of heavenly Wisedom;
3. How that peace with its near alliance and concomitants, its Causes and effects, love, meekness, gentleness and patience, Are in Sacred Writ reputed the genuine fruits of the Holy Spirit, issues of Divine Grace, and offsprings of heavenly Wisdom;
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For so saith Saint James, If you have bitter zeal and strife in your hearts, glory not, nor be deceived untruly: This wisedom descendeth not from above,
For so Says Saint James, If you have bitter zeal and strife in your hearts, glory not, nor be deceived untruly: This Wisdom Descendeth not from above,
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and from whence are wars, and quarrels among you? Are they not hence, even from your lusts, that war in your members? Likewise, He loveth transgression that loveth strife:
and from whence Are wars, and quarrels among you? are they not hence, even from your Lustiest, that war in your members? Likewise, He loves Transgression that loves strife:
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and A fools lips enter into contention, and his mouth calleth for strokes, saith Solomon. That the most wicked and miserable of creatures is described by titles denoting enmity and discord:
and A Fools lips enter into contention, and his Mouth calls for Strokes, Says Solomon. That the most wicked and miserable of creatures is described by titles denoting enmity and discord:
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the hater (Satan) the enemy (NONLATINALPHABET) the accuser (NONLATINALPHABET) the slanderer (NONLATINALPHABET) the destroyer (NONLATINALPHABET) the furious dragon, and mischievously treacherous snake:
the hater (Satan) the enemy () the accuser () the slanderer () the destroyer () the furious dragon, and mischievously treacherous snake:
But that the best, most excellent, and most happy of Beings delights to be styled, and accordingly to express himself, The God of love, mercy and peace;
But that the best, most excellent, and most happy of Beings delights to be styled, and accordingly to express himself, The God of love, mercy and peace;
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and his blessed Son to be called, and to be, the Prince of peace, the great Mediatour, Reconciler, and Peacemaker, who is also said from on high to have visited us, To give light to them that sit in darkness,
and his blessed Son to be called, and to be, the Prince of peace, the great Mediator, Reconciler, and Peacemaker, who is also said from on high to have visited us, To give Light to them that fit in darkness,
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Our spiritual brethren, members of the same mystical body, temples of the same Holy Spirit, servants of the same Lord, subjects of the same Prince, professors of the same truth, partakers of the same hope, heirs of the same promise,
Our spiritual brothers, members of the same mystical body, Temples of the same Holy Spirit, Servants of the same Lord, subject's of the same Prince, professors of the same truth, partakers of the same hope, Heirs of the same promise,
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Now Almighty God, the most good and beneficent Maker, gracious Lord, and mercifull preserver of all things, infuse into our hearts those heavenly graces of meekness, patience,
Now Almighty God, the most good and beneficent Maker, gracious Lord, and merciful preserver of all things, infuse into our hearts those heavenly graces of meekness, patience,
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To whom with his blessed Son, the great Mediatour and Prince of peace, and with his Holy Spirit, the ever-flowing Spring of all love, joy, comfort and peace, be all honour, glory and praise. And
To whom with his blessed Son, the great Mediator and Prince of peace, and with his Holy Spirit, the ever-flowing Spring of all love, joy, Comfort and peace, be all honour, glory and praise. And
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Carbones ignis congregabis super caput ejus; non in maledictum & condemnationem, ut plerique existimant, sed in correctionem & poenitudinem; ut superatus beneficiis, excoctus fervore charitatis, inimicus esse desistat. Hier. in Pelag. 1. cap. 9.
Carbones ignis congregabis super caput His; non in Maledictum & condemnationem, ut Plerique existimant, said in correctionem & poenitudinem; ut superatus Benefits, excoctus fervore charitatis, Inimicus esse desistat. Hier. in Pelagius 1. cap. 9.
At nunc cùm omnia quae difficiliora sunt vel modica ex parte faciamus, hoc solum non facimus quod & factu facilius est, & absque quo casa sunt universa quae facimus: Jejunii corpus sentit injuriam, vigiliae carnem macerant — haec omnia sunt qui faciant, sola charitas sine labore est. Hier. in Gal. 5. 13.
At nunc cùm omnia Quae difficiliora sunt vel Modica ex parte Faciamus, hoc solum non facimus quod & factu Facilius est, & absque quo casa sunt universa Quae facimus: Jejunii corpus Sentit Injuriam, Vigil Carnem macerant — haec omnia sunt qui faciant, sola charitas sine labour est. Hier. in Gal. 5. 13.
Irascitur aliquis? tu contra beneficiis provoca: cadit statim simultas ab altera parte deserta; nisi par non pugnat: si utrinque certabitur, ille est melior, qui prior pedem retulit; victus est qui vicit. Sen. de Ira. 2. 34.
Irascitur aliquis? tu contra Benefits provoca: Cadit Immediately simultas ab altera parte Deserta; nisi par non Pugnat: si utrinque certabitur, Isle est melior, qui prior pedem retulit; victus est qui Vicit. Sen. de Ira. 2. 34.
Thus the ancient Christians; but when religion declined, dissension and ill-will did grow; so that the heathen Historian (Am. Marc. lib. 22.) could say of Julian: Nullas infest as hominibus bestias, ut sunt sibi ferales pleri { que } Christianorum, expertus.
Thus the ancient Christians; but when Religion declined, dissension and ill-will did grow; so that the heathen Historian (Am. Marc. lib. 22.) could say of Julian: Nullas infest as hominibus Bestias, ut sunt sibi ferales pleri { que } Christians, Expertus.
