The religion of Protestants a safe way to salvation, or, An answer to a book entituled, Mercy and truth, or, Charity maintain'd by Catholiques, which pretends to prove the contrary to which is added in this third impression The apostolical institution of episcopacy : as also IX sermons ... / by William Chillingworth ...
Without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, high-minded, lovers of pleasures more then lovers of God;
Without natural affection, Truce-breakers, false accusers, incontinent, fierce, despisers of those that Are good, Traitors, heady, High-minded, lovers of pleasures more then lovers of God;
TO a discourse upon these words, I cannot think of any fitter Introduction, then that wherewith our Saviour sometime began a Sermon of his, This day is this Scriture fulfilled.
TO a discourse upon these words, I cannot think of any fitter Introduction, then that wherewith our Saviour sometime began a Sermon of his, This day is this Scripture fulfilled.
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for in all times some, nay many, have been lovers of themselves, covetous, boasters, proud, &c. Secondly, we have here the formal and hypocritical godliness of the same times, in the last verse, Having a form of godliness, but denying the power thereof;
for in all times Some, nay many, have been lovers of themselves, covetous, boaster's, proud, etc. Secondly, we have Here the formal and hypocritical godliness of the same times, in the last verse, Having a from of godliness, but denying the power thereof;
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and vainly hope to please God with external formalities, and performances, and great store of that righteousness for which Christ shall judge the world.
and vainly hope to please God with external formalities, and performances, and great store of that righteousness for which christ shall judge the world.
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and the Use, which I desire most heartily you should make of it, is this, To take care that you confute so far as it concerns your particulars, what I fear I shall prove too true in the general.
and the Use, which I desire most heartily you should make of it, is this, To take care that you confute so Far as it concerns your particulars, what I Fear I shall prove too true in the general.
as young Samuel was by his Mother Anna, and there we take a Solemn Vow, To forsake the Devil and all his works, the vain pomp and glory of the world, with all the covetous desires of it;
as young Samuel was by his Mother Anna, and there we take a Solemn Voelli, To forsake the devil and all his works, the vain pomp and glory of the world, with all the covetous Desires of it;
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when they are become men, almost as little as they did being children: Consider the lives, and publique actions of most men of all conditions, in Court, City,
when they Are become men, almost as little as they did being children: Consider the lives, and public actions of most men of all conditions, in Court, city,
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the profits, honours, and pleasures of the World, are not the very Gods which divide the world amongst them, are not served more devoutly, confided in more heartily, loved more affectionately,
the profits, honours, and pleasures of the World, Are not the very God's which divide the world among them, Are not served more devoutly, confided in more heartily, loved more affectionately,
and yet with this empty form we please and satisfie our selves, as well as if we were lively born again by the Spirit of God, not knowing or not regarding what St. Peter hath taught us, That the Baptism which must save us, is, Not the putting away of the filth of the flesh, but the answer of a good conscience unto God.
and yet with this empty from we please and satisfy our selves, as well as if we were lively born again by the Spirit of God, not knowing or not regarding what Saint Peter hath taught us, That the Baptism which must save us, is, Not the putting away of the filth of the Flesh, but the answer of a good conscience unto God.
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When we are come to years capable of instruction, many, which is lamentable to consider, are so little regarded by themselves or others, that they continue little better then Pagans in a Common-wealth of Christians,
When we Are come to Years capable of instruction, many, which is lamentable to Consider, Are so little regarded by themselves or Others, that they continue little better then Pagans in a Commonwealth of Christians,
or believe him with half that simplicity, or serve him with half that diligence? And then for the Lords Prayer, the plain truth is, we lye unto God for the most part clean through it,
or believe him with half that simplicity, or serve him with half that diligence? And then for the lords Prayer, the plain truth is, we lie unto God for the most part clean through it,
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that is, holily and religiously worshipped and adored by all men? That his Kingdom should be advanced and inlarged? That his blessed will should be universally obeyed? Who shews by his forsaking sin, that he desires so much as he should do the forgiveness of it? Nay who doth not revenge, upon all occasions, the affronts, contempts,
that is, holily and religiously worshipped and adored by all men? That his Kingdom should be advanced and enlarged? That his blessed will should be universally obeyed? Who shows by his forsaking since, that he Desires so much as he should do the forgiveness of it? Nay who does not revenge, upon all occasions, the affronts, contempts,
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and injuries put upon him, and so upon the matter curse himself, as oft as he sayes, Forgive us our trespasses as we forgive them that trespass against us? How few depend upon God only for their dayly bread, viz. the good things of this life,
and injuries put upon him, and so upon the matter curse himself, as oft as he Says, Forgive us our Trespasses as we forgive them that trespass against us? How few depend upon God only for their daily bred, viz. the good things of this life,
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as upon the only giver of them, so as neither to get nor keep any of them, by any means which they know or fear to be offensive unto God? How few desire in earnest to avoid temptation? Nay, who almost is there, that takes not the Devils Office out of his hand,
as upon the only giver of them, so as neither to get nor keep any of them, by any means which they know or Fear to be offensive unto God? How few desire in earnest to avoid temptation? Nay, who almost is there, that Takes not the Devils Office out of his hand,
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and is not himself a tempter both to himself and others? Lastly, who almost is there that desires heartily and above all things so much as the thing deserves, to be delivered from the greatest evill, Sin, I mean,
and is not himself a tempter both to himself and Others? Lastly, who almost is there that Desires heartily and above all things so much as the thing deserves, to be Delivered from the greatest evil, since, I mean,
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And yet this is all which men generally do, and therefore herein also accomplish this prophecy, Having a form of godliness, but denying the power thereof.
And yet this is all which men generally do, and Therefore herein also accomplish this prophecy, Having a from of godliness, but denying the power thereof.
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And this were ill enough, were it in private, but we abuse God Almighty also with our publick and solemn formalities, we make the Church a Stage whereon to act our parts, and play our Pageants;
And this were ill enough, were it in private, but we abuse God Almighty also with our public and solemn formalities, we make the Church a Stage whereon to act our parts, and play our Pageants;
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one whom ye had redeemed from the Turkish slavery, and instated in some indifferent good inheritance, should make you fine Speeches, entertain you with Panegyricks,
one whom you had redeemed from the Turkish slavery, and instated in Some indifferent good inheritance, should make you fine Speeches, entertain you with Panegyrics,
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but all this while do nothing that pleases you, but upon all occasions, put all affronts and indignities upon you, Would you say, this were a thankful man? Nay, would you not make heaven and earth ring of his unthankfulness,
but all this while do nothing that Pleases you, but upon all occasions, put all affronts and indignities upon you, Would you say, this were a thankful man? Nay, would you not make heaven and earth ring of his unthankfulness,
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and detest him almost as much for his fair speeches, as his foul actions. Beloved, such is our unthankfulness to our God and Creatour, to our Lord and Saviour;
and detest him almost as much for his fair Speeches, as his foul actions. beloved, such is our unthankfulness to our God and Creator, to our Lord and Saviour;
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We Court God Almighty, and complement with him, and profess to esteem his service perfect freedome; but if any thing be to be done, much more if any thing be to be suffered for him, here we leave him.
We Court God Almighty, and compliment with him, and profess to esteem his service perfect freedom; but if any thing be to be done, much more if any thing be to be suffered for him, Here we leave him.
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and to restrain the remainder of our discourse to the contrariety between our profession and performance, only in two things, I mean, Faith and Repentance.
and to restrain the remainder of our discourse to the contrariety between our profession and performance, only in two things, I mean, Faith and Repentance.
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But if there were a book extant, and ordinary to be had, as the Bible is, which men did generally believe to contain a plain and easie way for all men to become rich,
But if there were a book extant, and ordinary to be had, as the bible is, which men did generally believe to contain a plain and easy Way for all men to become rich,
and to live in health and pleasure, and this worlds happiness, can any man imagine that this book would be unstudied by any man? and why then should I not believe, That if the Scriture were firmly and heartily believed, the certain and only way to happiness, which is perfect and eternal, it would be studied by all men with all diligence? Seeing therefore most Christians are so cold and negligent in the study of it, preferr all other business, all other pleasures before it;
and to live in health and pleasure, and this world's happiness, can any man imagine that this book would be unstudied by any man? and why then should I not believe, That if the Scripture were firmly and heartily believed, the certain and only Way to happiness, which is perfect and Eternal, it would be studied by all men with all diligence? Seeing Therefore most Christians Are so cold and negligent in the study of it, prefer all other business, all other pleasures before it;
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or very weakly and faintly? If the General of an Army, or an Embassadour to some Prince or State, were assured by the King his Master, that the transgressing any point of his Commission, should cost him his life;
or very weakly and faintly? If the General of an Army, or an Ambassador to Some Prince or State, were assured by the King his Master, that the transgressing any point of his Commission, should cost him his life;
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can it be imagined that any man who believes this, and is in his right mind, can be so supinely and studiply negligent of this charge, which so much imports him,
can it be imagined that any man who believes this, and is in his right mind, can be so supinely and studiply negligent of this charge, which so much imports him,
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especially if it be delivered to him in writing, and at his pleasure to peruse it every day? Certainly this absurd negligence is a thing without example,
especially if it be Delivered to him in writing, and At his pleasure to peruse it every day? Certainly this absurd negligence is a thing without Exampl,
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And by the same reason, if we were firmly perswaded, that this Book doth indeed contain that charge and commission, which infinitely more concerns us, it were not in reason possible,
And by the same reason, if we were firmly persuaded, that this Book does indeed contain that charge and commission, which infinitely more concerns us, it were not in reason possible,
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seeing therefore most of us are so strangely careless, so grosly negligent of it, is there not great reason to fear, that though we have professors and protestors in aboundance;
seeing Therefore most of us Are so strangely careless, so grossly negligent of it, is there not great reason to Fear, that though we have professors and protesters in abundance;
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how few of our Ladies and Gentlewomen, do or will understand, that a voluptuous life, is damnable and prohibited to them? Yet St. Paul saith so very plainly, She that liveth in pleasure is dead while she liveth.
how few of our Ladies and Gentlewomen, do or will understand, that a voluptuous life, is damnable and prohibited to them? Yet Saint Paul Says so very plainly, She that lives in pleasure is dead while she lives.
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and yet the same St. Paul forbids plainly this excess even to women — also let women (he would have said it much rather to the men) array themselves in comely apparel, with shamefastness and modesty, not with embroidered hair, or gold, or pearls, or costly apparel;
and yet the same Saint Paul forbids plainly this excess even to women — also let women (he would have said it much rather to the men) array themselves in comely apparel, with shamefastness and modesty, not with embroidered hair, or gold, or Pearls, or costly apparel;
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but requires of them thus much Charity at least, that ever while they are providing for their Wives and Children, they should, out of the increase wherewith God blesseth their industry, allot the Poor a just and free proportion? and when they have provided for them in a convenient manner, (such as they themselves shall judge sufficient and convenient in others) that then they should give over making purchase after purchase,
but requires of them thus much Charity At least, that ever while they Are providing for their Wives and Children, they should, out of the increase wherewith God Blesses their industry, allot the Poor a just and free proportion? and when they have provided for them in a convenient manner, (such as they themselves shall judge sufficient and convenient in Others) that then they should give over making purchase After purchase,
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Where almost are the men that are or will be perswaded the Gospel of Christ requires of men Humility, like to that of little Children, and that under the highest pain of damnation? That is, that we should no more overvalue our selves,
Where almost Are the men that Are or will be persuaded the Gospel of christ requires of men Humility, like to that of little Children, and that under the highest pain of damnation? That is, that we should no more overvalue our selves,
no more affect preeminence over others, then little children do, before we have put that pride into them, which afterwards we charge wholly upon their natural corruption:
no more affect preeminence over Others, then little children do, before we have put that pride into them, which afterwards we charge wholly upon their natural corruption:
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and demanding, which of them should be greatest) Except ye be converted and become as little Children, ye shall not enter into the Kingdom of heaven.
and demanding, which of them should be greatest) Except you be converted and become as little Children, you shall not enter into the Kingdom of heaven.
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Would it not be strange news to a great many, that not only adultery and fornication, but even uncleanness and lasciviousness; not only idolatry and witchcraft, but hatred, variance, emulations, wrath and contentions; not only murthers, but envying; not drunkenness only,
Would it not be strange news to a great many, that not only adultery and fornication, but even uncleanness and lasciviousness; not only idolatry and witchcraft, but hatred, variance, emulations, wrath and contentions; not only murders, but envying; not Drunkenness only,
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If I should tell you, that all bitterness and evill speaking (nay such is the modesty and gravity which Christianity requires of us) foolish talk and jesting, are things not allowed to Christians, would not many cry out, These are hard and strange sayings, who can hear them? and yet,
If I should tell you, that all bitterness and evil speaking (nay such is the modesty and gravity which Christianity requires of us) foolish talk and jesting, Are things not allowed to Christians, would not many cry out, These Are hard and strange sayings, who can hear them? and yet,
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as strange as they may seem, they have been written well nigh 1600 years, and are yet extant in very legible Characters, in the Epist. to the Eph. the end of the 4 and the beginning of the 5 chap.
as strange as they may seem, they have been written well High 1600 Years, and Are yet extant in very legible Characters, in the Epistle to the Ephesians the end of the 4 and the beginning of the 5 chap.
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To come a little nearer to the business of our times, The chief Actours in this bloudy Tragedy, which is now upon the Stage, who have robb'd our Soveraign Lord the King of his Forts, Towns, Treasure, Ammunition, Houses, of the Persons of many of his Subjects,
To come a little nearer to the business of our times, The chief Actors in this bloody Tragedy, which is now upon the Stage, who have robbed our Sovereign Lord the King of his Forts, Towns, Treasure, Ammunition, Houses, of the Persons of many of his Subject's,
Is it credible that they know, and remember, and consider the example of David recorded for their instruction? Whose heart smote him when he had but cut off the hem of Sauls garment.
Is it credible that they know, and Remember, and Consider the Exampl of David recorded for their instruction? Whose heart smote him when he had but Cut off the hem of Saul's garment.
They that make no scruple at all of fighting with his Sacred Majesty, and shooting Muskets and Ordnance at Him (which sure have not the skill, to choose a Subject from a King) to the extream hazard of his Sacred Person, whom by all possible obligations they are bound to defend;
They that make no scruple At all of fighting with his Sacred Majesty, and shooting Muskets and Ordnance At Him (which sure have not the skill, to choose a Subject from a King) to the extreme hazard of his Sacred Person, whom by all possible obligations they Are bound to defend;
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do they know, think you, the general rule, without exception or limitation, left by the Holy Ghost for our direction in all such cases, Who can lift up his hand against the Lords Anointed,
do they know, think you, the general Rule, without exception or limitation, left by the Holy Ghost for our direction in all such cases, Who can lift up his hand against the lords Anointed,
and be innocent? Or, do they consider his command in the Proverbs of Solomon, My son fear God and the King, and meddle not with them that desire change.
and be innocent? Or, do they Consider his command in the Proverbs of Solomon, My son Fear God and the King, and meddle not with them that desire change.
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Or, because they possibly may pretend that they are exempted from, or unconcerned in, the commands of obedience delivered in the Old Testament, Do they know and remember, the precept given to all Christians by St. Peter, Submit your selves to every Ordinance of man,
Or, Because they possibly may pretend that they Are exempted from, or unconcerned in, the commands of Obedience Delivered in the Old Testament, Do they know and Remember, the precept given to all Christians by Saint Peter, Submit your selves to every Ordinance of man,
as unto them that are sent by him? Or, that terrible sanction of the same command, They that resist shall receive to themselves damnation, left us by St. Paul in his Ep. to the Romans, who then were the miserable Subjects of the worst King, the worst man,
as unto them that Are sent by him? Or, that terrible sanction of the same command, They that resist shall receive to themselves damnation, left us by Saint Paul in his Epistle to the Roman, who then were the miserable Subject's of the worst King, the worst man,
but, that strict caution which properly concerns themselves, in the Book of Leviticus, I much doubt they have scarce ever heard of it, When thou goest to warr with thine Enemies,
but, that strict caution which properly concerns themselves, in the Book of Leviticus, I much doubt they have scarce ever herd of it, When thou goest to war with thine Enemies,
For, what is our cause? what is that which you fight, and we pray for? but to deliver the King and all his good Subjects out of the power of their Enemies, who will have no peace but with their slaves and vassals:
For, what is our cause? what is that which you fight, and we pray for? but to deliver the King and all his good Subject's out of the power of their Enemies, who will have no peace but with their slaves and vassals:
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and so many Achans entering into Battle with us against the Cananites; seeing Publicans and sinners on the one side, against Scribes and Pharisees on the other;
and so many Achans entering into Battle with us against the Canaanites; seeing Publicans and Sinners on the one side, against Scribes and Pharisees on the other;
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and amongst us little or no zeal for Reformation of what is indeed amiss, little or no care to remove the cause of God's anger towards us, by just, lawfull, and Christian means;
and among us little or no zeal for Reformation of what is indeed amiss, little or no care to remove the cause of God's anger towards us, by just, lawful, and Christian means;
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And that God in his justice, because we will not suffer his Judgments to atchieve their prime scope and intention, which is our amendment and reformation, may either deliver us up to the blind zeal and fury of our Enemies;
And that God in his Justice, Because we will not suffer his Judgments to achieve their prime scope and intention, which is our amendment and Reformation, may either deliver us up to the blind zeal and fury of our Enemies;
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Now from whence can their not fearing Him proceed, but from their not knowing him, their not knowing his will and their own duty? not knowing how highly it concerns Souldiers, above other professions, to be Religious;
Now from whence can their not fearing Him proceed, but from their not knowing him, their not knowing his will and their own duty? not knowing how highly it concerns Soldiers, above other professions, to be Religious;
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but from our not believing what we pretend to believe? For, did we believe firmly and heartily, that this Book were given us by God for the rule of our Actions,
but from our not believing what we pretend to believe? For, did we believe firmly and heartily, that this Book were given us by God for the Rule of our Actions,
and that obedience to it were the certain and only way to eternal happiness, it were impossible we should be such enemies to our selves, such Traytors to our own souls,
and that Obedience to it were the certain and only Way to Eternal happiness, it were impossible we should be such enemies to our selves, such Traitors to our own Souls,
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But it is certain, and apparent to all the world, that the greatest part of Christians, through gross and wilful negligence, remain utterly ignorant of many necessary points of their duty to God and Man:
But it is certain, and apparent to all the world, that the greatest part of Christians, through gross and wilful negligence, remain utterly ignorant of many necessary points of their duty to God and Man:
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and therefore it is much to be feared, that this Book, and the Religion of Christ contained in it, among an infinite of professours, labours with great penury of true believers.
and Therefore it is much to be feared, that this Book, and the Religion of christ contained in it, among an infinite of professors, labours with great penury of true believers.
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but to this drawn from our willing ignorance of that which is easie and necessary for us to know, I will content my self to add only one more, taken from our voluntary and presumptuous neglect to do those things which we know and acknowledge to be necessary.
but to this drawn from our willing ignorance of that which is easy and necessary for us to know, I will content my self to add only one more, taken from our voluntary and presumptuous neglect to do those things which we know and acknowledge to be necessary.
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and that he knows but one way to it, and I should see him stand still or go some other way, Had I any reason to believe that this man believes himself? Quid Verba audiam, cum facta videam? saith he in the Comedy;
and that he knows but one Way to it, and I should see him stand still or go Some other Way, Had I any reason to believe that this man believes himself? Quid Verba audiam, cum facta videam? Says he in the Comedy;
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though all the world should conspire to to make us happy, How were it possible that to such a faith our lives should not be conformable? Who was there ever so madly in love with a present penny,
though all the world should conspire to to make us happy, How were it possible that to such a faith our lives should not be conformable? Who was there ever so madly in love with a present penny,
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or not readily to part with it upon any probable hope or light perswasion, much more a firm belief that by doing so he should gain 100000 l. Now, beloved, the happiness which the servants of Christ are promised in the Scripture, we all pretend to believe, that it exceeds the conjunction of all the good things of the world,
or not readily to part with it upon any probable hope or Light persuasion, much more a firm belief that by doing so he should gain 100000 l. Now, Beloved, the happiness which the Servants of christ Are promised in the Scripture, we all pretend to believe, that it exceeds the conjunction of all the good things of the world,
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and therefore seeing we are so apt, upon trifling occasions, to hazard this heaven for this earth, this infinite for this finite, this all for this nothing;
and Therefore seeing we Are so apt, upon trifling occasions, to hazard this heaven for this earth, this infinite for this finite, this all for this nothing;
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is it not much to be feared, that though many of us pretend to much faith, we have indeed very little or none at all? The sum of all which hath been spoken concerning this point is this:
is it not much to be feared, that though many of us pretend to much faith, we have indeed very little or none At all? The sum of all which hath been spoken Concerning this point is this:
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Were we firmly perswaded, that obedience to the Gospel of Christ, is the true and only way to present and eternal happiness, (without which faith, no man living can be justified) then the innate desire of our own happiness could not but make us studious inquirers of the will of Christ, and conscionable performers of it;
Were we firmly persuaded, that Obedience to the Gospel of christ, is the true and only Way to present and Eternal happiness, (without which faith, no man living can be justified) then the innate desire of our own happiness could not but make us studious Inquirers of the will of christ, and conscionable performers of it;
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but we may safely and reasonably conclude what was to be concluded, That the Doctrin of Christ, amongst an infinite of professors, labours with great scarcity of true, and serious, and hearty believers;
but we may safely and reasonably conclude what was to be concluded, That the Doctrine of christ, among an infinite of professors, labours with great scarcity of true, and serious, and hearty believers;
But perhaps the truth and reality of our repentance may make some kind of satisfaction to God Almighty for our hypocritical dallying with him in all the rest;
But perhaps the truth and reality of our Repentance may make Some kind of satisfaction to God Almighty for our hypocritical dallying with him in all the rest;
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then their true fault, that they are so? Such are all they who impute all their commissions of evil to the unavoydable want of restraining grace, and all their omission of good to the like want of effectual exciting grace. All such as pretend that the Commandements of God are impossible to be kept any better then they are kept;
then their true fault, that they Are so? Such Are all they who impute all their commissions of evil to the unavoidable want of restraining grace, and all their omission of good to the like want of effectual exciting grace. All such as pretend that the commandments of God Are impossible to be kept any better then they Are kept;
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and that the World, the Flesh, and the Devil, are even omnipotent enemies; and that God neither doth, nor will, give sufficient strength to resist and overcome them.
and that the World, the Flesh, and the devil, Are even omnipotent enemies; and that God neither does, nor will, give sufficient strength to resist and overcome them.
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All such as lay all their faults upon Adam, and say with those rebellious Israelites (whom God assures, That they neither had nor should have just reason to say so) That their Fathers had eaten sowr grapes,
All such as lay all their Faults upon Adam, and say with those rebellious Israelites (whom God assures, That they neither had nor should have just reason to say so) That their Father's had eaten sour grapes,
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All such as seriously so persuade themselves, and think to hide their nakedness with such fig-leaves as these, can no more be said to acknowledg themselves guilty of a fault,
All such as seriously so persuade themselves, and think to hide their nakedness with such Fig leaves as these, can no more be said to acknowledge themselves guilty of a fault,
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if when the present fit of sin is past, and they are returned to themselves, the sting remaining, breed some remorse of conscience, some complaints against their wickedness and folly for having done so,
if when the present fit of since is past, and they Are returned to themselves, the sting remaining, breed Some remorse of conscience, Some complaints against their wickedness and folly for having done so,
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These heat-drops, this morning dew of sorrow, though it presently vanish, and they return to their sin again upon the next temptation as a dogg to his vomit, when the pang is over;
These heat-drops, this morning due of sorrow, though it presently vanish, and they return to their since again upon the next temptation as a dog to his vomit, when the pang is over;
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So it is written of Judas the son of perdition, Matth. 27.5. NONLATINALPHABET, he repented and went and hanged himself, and so constantly in other places.
So it is written of Judas the son of perdition, Matthew 27.5., he repented and went and hanged himself, and so constantly in other places.
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But that repentance to which remission of sins and salvation is promised, is perpetually expressed by the word NONLATINALPHABET, which signifieth a through change of the heart and soul, of the life and actions, NONLATINALPHABET, Mat. 3.2. which is rendred in our last translation, Repent, for the Kingdom of heaven is at hand:
But that Repentance to which remission of Sins and salvation is promised, is perpetually expressed by the word, which signifies a through change of the heart and soul, of the life and actions,, Mathew 3.2. which is rendered in our last Translation, repent, for the Kingdom of heaven is At hand:
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and to take away occasion of cavilling our Liturgy from them that seek it, and out of fear of encouraging carnal men to security in sinning, had been so provident,
and to take away occasion of caviling our Liturgy from them that seek it, and out of Fear of encouraging carnal men to security in sinning, had been so provident,
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for whereas thus they make it, At what time soever a sinner doth repent him of his sins from the bottom of his heart, I will put all his wickedness out of my remembrance, saith the Lord;
for whereas thus they make it, At what time soever a sinner does Repent him of his Sins from the bottom of his heart, I will put all his wickedness out of my remembrance, Says the Lord;
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where, I hope, you easily observe that there is no such word as, At what time soever a sinner doth repent, &c. and that there is a wide difference between this (as the word repent usually sounds in the ears of the people) and turning from all sins, and keeping all Gods Statutes:
where, I hope, you Easily observe that there is no such word as, At what time soever a sinner does Repent, etc. and that there is a wide difference between this (as the word Repent usually sounds in the ears of the people) and turning from all Sins, and keeping all God's Statutes:
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and it is very strange that any Christian, who dies in his right senses, and knows the difference between heaven and hell, should fail of the performing it:
and it is very strange that any Christian, who die in his right Senses, and knows the difference between heaven and hell, should fail of the performing it:
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but this work of turning, keeping, and doing, is (though not impossible by extraordinary mercy to be performed at last) yet ordinarily a work of time, a long and laborious work (but yet heaven is very well worth it) and if you mean to go through with it, you had need go about it presently.
but this work of turning, keeping, and doing, is (though not impossible by extraordinary mercy to be performed At last) yet ordinarily a work of time, a long and laborious work (but yet heaven is very well worth it) and if you mean to go through with it, you had need go about it presently.
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as I did before, from the other place, that by Repentance, they understood not only sorrow for sin, but conversion from it. The same word NONLATINALPHABET, Mat. 12.42. is used in speaking of the Repentance of the Ninivites: And, how real, hearty, and effectual a Conversion that was, you may see Jonas 3. from the 5 to the last verse.
as I did before, from the other place, that by Repentance, they understood not only sorrow for since, but conversion from it. The same word, Mathew 12.42. is used in speaking of the Repentance of the Ninevites: And, how real, hearty, and effectual a Conversion that was, you may see Jonah 3. from the 5 to the last verse.
Which words contain an excellent and lively pattern for all true penitents to follow, and whereunto to conform themselves in their humiliation and repentance.
Which words contain an excellent and lively pattern for all true penitents to follow, and whereunto to conform themselves in their humiliation and Repentance.
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and seeing the strange and miserable condition of our Nation at this time, may give any considerable man just cause to fear, that as in Rehoboam 's case,
and seeing the strange and miserable condition of our nation At this time, may give any considerable man just cause to Fear, that as in Rehoboam is case,
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peradventure it would be a seasonable and necessary motion to be made to our King and his Nobles — To revive this old Proclamation of the King of Nineveh, and to send it with authority through His Majesties dominions,
Peradventure it would be a seasonable and necessary motion to be made to our King and his Nobles — To revive this old Proclamation of the King of Nineveh, and to send it with Authority through His Majesties Dominions,
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whether he that hath the hearts of King and People in his hand, and turneth them whithersoever he thinketh best, may not upon our repentance take our extreamity for his oportunity,
whither he that hath the hearts of King and People in his hand, and turns them whithersoever he Thinketh best, may not upon our Repentance take our extremity for his opportunity,
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and at last open our eyes that we may see those things that belong to our peace, and shew us the way of Peace, which hitherto we have not known: but this by the way;
and At last open our eyes that we may see those things that belong to our peace, and show us the Way of Peace, which hitherto we have not known: but this by the Way;
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but it was also, and that chiefly, their universal turning from their evil way, which above all the rest was prevalent and effectual with God Almighty:
but it was also, and that chiefly, their universal turning from their evil Way, which above all the rest was prevalent and effectual with God Almighty:
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In the Gospel of S. Luke, cap. 24. The condition of the new Covenant, to which remission of sins is promised, is expressed by the word NONLATINALPHABET.
In the Gospel of S. Lycia, cap. 24. The condition of the new Covenant, to which remission of Sins is promised, is expressed by the word.
— Thus it behoved Christ to suffer, and to rise from the dead, and that (NONLATINALPHABET) Repentance and remission of sins should be preached in his name.
— Thus it behooved christ to suffer, and to rise from the dead, and that () Repentance and remission of Sins should be preached in his name.
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It will be no difficulty to collect, that what out Saviour calls in one place NONLATINALPHABET, repentance, that he calls, in another, Observing all that he hath commanded;
It will be no difficulty to collect, that what out Saviour calls in one place, Repentance, that he calls, in Another, Observing all that he hath commanded;
And as little could S. Paul, Act. 20.21. profess, that the whole matter of his preaching was nothing else but NONLATINALPHABET, Repentance towards God, and Faith in our Lord Jesus Christ:
And as little could S. Paul, Act. 20.21. profess, that the Whole matter of his preaching was nothing Else but, Repentance towards God, and Faith in our Lord jesus christ:
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and sincere obedience, all which are evidently not contained under the head of Faith; and therefore it is evident he comprized all these under the name of Repentance.
and sincere Obedience, all which Are evidently not contained under the head of Faith; and Therefore it is evident he comprised all these under the name of Repentance.
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In which words moreover it is very considerable, as also in another place, Heb. 6. where among the fundamentals of Christianity the first place is given to NONLATINALPHABET, I say, it is very considerable, that though the word may not very absolutely be rendred Repentance;
In which words moreover it is very considerable, as also in Another place, Hebrew 6. where among the fundamentals of Christianity the First place is given to, I say, it is very considerable, that though the word may not very absolutely be rendered Repentance;
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So, for example, if instead of repentance to God, Act. 20. and repentance from dead works, in the Epistle to the Heb. which our English tongue will hardly bear;
So, for Exampl, if instead of Repentance to God, Act. 20. and Repentance from dead works, in the Epistle to the Hebrew which our English tongue will hardly bear;
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whereas, on the other side, if, instead of repentance, we should substitute sorrow (as every true genuine interpretation may with advantage to the clearness of the sense, be put in place of the word interpreted),
whereas, on the other side, if, instead of Repentance, we should substitute sorrow (as every true genuine Interpretation may with advantage to the clearness of the sense, be put in place of the word interpreted),
which is a great argument, that NONLATINALPHABET, to which forgivenes of sins is promised in the Gospel, is not only sorrow for sin, but conversion from sin.
which is a great argument, that, to which forgiveness of Sins is promised in the Gospel, is not only sorrow for since, but conversion from since.
and effectual amendment, and newness of life; without actual, and effectual mortification, regeneration, sanctification; there is no hope, no possibility of Salvation.
and effectual amendment, and newness of life; without actual, and effectual mortification, regeneration, sanctification; there is no hope, no possibility of Salvation.
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And again, after he had delivered his most divine Precepts in his Sermon on the Mount, (which Sermon contains the substance of the Gospel of Christ:) he closeth up all with saying:
And again, After he had Delivered his most divine Precepts in his Sermon on the Mount, (which Sermon contains the substance of the Gospel of christ:) he closeth up all with saying:
He that heareth these sayings of mine, and doth them not, (and yet these were the hardest sayings that ever he sayed) I will liken him to a foolish man, which built his house upon the sand, (that is, his hope of Salvation, upon a sandy and false ground) and when the rain descended,
He that hears these sayings of mine, and does them not, (and yet these were the Hardest sayings that ever he said) I will liken him to a foolish man, which built his house upon the sand, (that is, his hope of Salvation, upon a sandy and false ground) and when the rain descended,
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They then that have not done so, nor crucified the flesh with the affections and lusts, let them be as sorrowful as they please, let them intend what they please they as yet are none of Christs, and, good Lord!
They then that have not done so, nor Crucified the Flesh with the affections and Lustiest, let them be as sorrowful as they please, let them intend what they please they as yet Are none of Christ, and, good Lord!
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The works of the flesh, saith the same S. Paul, are manifest, which are these, Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murthers, Drunkenness, Revellings;
The works of the Flesh, Says the same S. Paul, Are manifest, which Are these, Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, drunkenness, Revellings;
Saint Peter in his second Epistle, commends unto us a golden chain of Christian perfections; consisting of these links, Faith, vertue, knowledge, temperance, patience, godliness, brotherly kindness, charity:
Saint Peter in his second Epistle, commends unto us a golden chain of Christian perfections; consisting of these links, Faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness, charity:
and with one mouth, proclaim the necessity of real holiness, and labour together to disinchant us, from this vain phansie, That men may be saved, by sorrowing for their sin and intending to leave it, without effectual conversion and reformation of life;
and with one Mouth, proclaim the necessity of real holiness, and labour together to disenchant us, from this vain fancy, That men may be saved, by sorrowing for their since and intending to leave it, without effectual conversion and Reformation of life;
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for the Law forgives no sins, but requires exact obedience, and curseth every one which from the beginning to the end of his life, continueth not in all things which are written in the Law to do them;
for the Law forgives no Sins, but requires exact Obedience, and Curseth every one which from the beginning to the end of his life, Continueth not in all things which Are written in the Law to do them;
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and that God will pardon their imperfections in the progress of holiness, who miscall not presuptuous and deliberate Sins by the name of Imperfections;
and that God will pardon their imperfections in the progress of holiness, who miscall not presuptuous and deliberate Sins by the name of Imperfections;
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that, great violence is required by our Saviour for the taking of this Kingdom, that the race we are to run is a long race, the building we are to erect is a great building,
that, great violence is required by our Saviour for the taking of this Kingdom, that the raze we Are to run is a long raze, the building we Are to erect is a great building,
Only I would perswade you, and I hope I have done it, that that Repentance which is not effectual to true and timely Conversion, will never be available unto eternal Salvation.
Only I would persuade you, and I hope I have done it, that that Repentance which is not effectual to true and timely Conversion, will never be available unto Eternal Salvation.
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then certainly, I have proved withall, that that Repentance wherewith the generality of Christians content themselves, notwithstanding their great professions what they are,
then Certainly, I have proved withal, that that Repentance wherewith the generality of Christians content themselves, notwithstanding their great professions what they Are,
To take care that the sin of formality, though it be the sin of our times, may yet not be the sin of our persons, that we satisfie not our selves with the shadows of Religion, without the substance of it,
To take care that the since of formality, though it be the since of our times, may yet not be the since of our Persons, that we satisfy not our selves with the shadows of Religion, without the substance of it,
and though you make many prayers I will not hear, for your hands are full of bloud. And again, Isa. 66.3. He that kils an Ox is as if he slew a man, be that sacrificeth a Lamb as if he cut off a Dogs neck, he that offereth an Oblation as if he offered Swines-flesh, he that burneth incense as if he blessed an Idol;
and though you make many Prayers I will not hear, for your hands Are full of blood. And again, Isaiah 66.3. He that kills an Ox is as if he slew a man, be that Sacrificeth a Lamb as if he Cut off a Dogs neck, he that Offereth an Oblation as if he offered Swine's flesh, he that burns incense as if he blessed an Idol;
Now, beloved, if this hypocrisie, this resting in outward performances were so odious to God under the law, a religion full of shadows, and ceremonies;
Now, Beloved, if this hypocrisy, this resting in outward performances were so odious to God under the law, a Religion full of shadows, and ceremonies;
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And therefore if we now vnder the Gospel, shall think to delude God Almighty, as Michol did Saul, with an Idoll handsomly drest instead of the true David; if we shall content and please our selves, with being of such or such a Sect or Profession;
And Therefore if we now under the Gospel, shall think to delude God Almighty, as Michal did Saul, with an Idol handsomely dressed instead of the true David; if we shall content and please our selves, with being of such or such a Sect or Profession;
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with going to Church, saying, or hearing of Prayers, receiving of Sacraments, hearing, repeating or preaching of Sermons, with zeal for Ceremonies, or zeal against them;
with going to Church, saying, or hearing of Prayers, receiving of Sacraments, hearing, repeating or preaching of Sermons, with zeal for Ceremonies, or zeal against them;
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or, indeed, with any thing besides constant piety towards God, Loyalty and obedience towards our Soveraign, justice and charity towards all our Neighbours, temperance, chastity,
or, indeed, with any thing beside constant piety towards God, Loyalty and Obedience towards our Sovereign, Justice and charity towards all our Neighbours, temperance, chastity,
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In the next place, let me intreat you to consider the fearful judgement which God hath particularly threatned to this very sin of Drawing nigh unto him with our lips,
In the next place, let me entreat you to Consider the fearful judgement which God hath particularly threatened to this very since of Drawing High unto him with our lips,
For, if the spirit of deep sleep were not upon us, How could we sleep so securely even upon the brink of the pit of perdition? How could we proceed on so confidently in our mirth and jollity,
For, if the Spirit of deep sleep were not upon us, How could we sleep so securely even upon the brink of the pit of perdition? How could we proceed on so confidently in our mirth and jollity,
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Consider, Thirdly, what woes, and woes, and woes our Saviour thunders out against the Scribes and Pharisees for their Hypocrisie, Wo be unto you Scribes, and Pharisees, Hypocrites;
Consider, Thirdly, what woes, and woes, and woes our Saviour Thunders out against the Scribes and Pharisees for their Hypocrisy, Woe be unto you Scribes, and Pharisees, Hypocrites;
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What shall we say? Took the holy Spirit of God such especial particular notice of the sayings and deeds of a Fool, that one expression of them would not serve the turn? Or, does the babling and madness of a Fool so much concern us,
What shall we say? Took the holy Spirit of God such especial particular notice of the sayings and Deeds of a Fool, that one expression of them would not serve the turn? Or, does the babbling and madness of a Fool so much concern us,
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as that we need to have them urg'd upon us once and again, and a third time in the 3d. of the Romans? Surely not any one of us present here, is this Fool:
as that we need to have them urged upon us once and again, and a third time in the 3d. of the Romans? Surely not any one of us present Here, is this Fool:
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Can we, with any imaginable ground of reason be supposed liable to any suspition of Atheism, that are able to read to David a Lecture out of his own Psalms, and explain the meaning of his own Prophecies, much clearer then himself, which held the pen to the holy Spirit of God? Though we cannot deny,
Can we, with any imaginable ground of reason be supposed liable to any suspicion of Atheism, that Are able to read to David a Lecture out of his own Psalms, and explain the meaning of his own Prophecies, much clearer then himself, which held the pen to the holy Spirit of God? Though we cannot deny,
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as to entertain a thought, that there is no God: Nay, we are not so uncharitable as to charge a Turk or an Infidel with such an horrible imputation as this.
as to entertain a Thought, that there is no God: Nay, we Are not so uncharitable as to charge a Turk or an Infidel with such an horrible imputation as this.
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If you will seriously examine the 3d. of the Romans (which I mentioned before) you shall find that St. Paul, out of this Psalm, and the like words of Isaiah, doth conclude the whole posterity of Adam (Christ only excepted) under sin and the curse of God:
If you will seriously examine the 3d. of the Romans (which I mentioned before) you shall find that Saint Paul, out of this Psalm, and the like words of Isaiah, does conclude the Whole posterity of Adam (christ only excepted) under since and the curse of God:
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4. That this is most true, and that therefore many, who, because they are Orthodox in opinion, have thereupon a great conceit of their faith towards God;
4. That this is most true, and that Therefore many, who, Because they Are Orthodox in opinion, have thereupon a great conceit of their faith towards God;
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if he can contrive any course to bring himself to that pass, that no cold melancholy thoughts of God or Hell, may interrupt or restrain him from freely wallowing in the lusts and uncleanness of his heart, without any remôrse, without any reluctance or griping within him.
if he can contrive any course to bring himself to that pass, that no cold melancholy thoughts of God or Hell, may interrupt or restrain him from freely wallowing in the Lustiest and uncleanness of his heart, without any remôrse, without any reluctance or gripping within him.
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If it could stand with that course and trade of life that he is resolved upon, to entertain contrary thoughts, he would as soon work his judgment and thoughts another way.
If it could stand with that course and trade of life that he is resolved upon, to entertain contrary thoughts, he would as soon work his judgement and thoughts Another Way.
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So that the same desire of a quiet and uninterrupted enjoying the scope and freedom of the lusts and affections of his heart, makes him both a resolute secret Atheist,
So that the same desire of a quiet and uninterrupted enjoying the scope and freedom of the Lustiest and affections of his heart, makes him both a resolute secret Atheist,
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and withal wise enough to keep his folly to himself, and to make none else acquainted with his curious art and method of such woful self-deceiving, but his dearly beloved Heart. The Fool, &c. 6. The discussion of these words, does not engage me to a dividing or descanting upon the whole Psam:
and withal wise enough to keep his folly to himself, and to make none Else acquainted with his curious art and method of such woeful Self-deceiving, but his dearly Beloved Heart. The Fool, etc. 6. The discussion of these words, does not engage me to a dividing or descanting upon the Whole Psam:
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7. The Fool (who is the person that through the whole Psalm works all the mischief), in the Original is, Nabal: which hath the signification of fading, dying,
7. The Fool (who is the person that through the Whole Psalm works all the mischief), in the Original is, Nabal: which hath the signification of fading, dying,
As a dead carkass (which of this word is called Nebalah, Levit. 11.40.) and therefore ignoble and of vile esteem, oppos'd to the Noble-man, Isa. 32.5. The Apostle in the Greek turneth it imprudent, or without understanding, Rom. 10.19 from Deut. 32.21.
As a dead carcase (which of this word is called Nebalah, Levit. 11.40.) and Therefore ignoble and of vile esteem, opposed to the Nobleman, Isaiah 32.5. The Apostle in the Greek turns it imprudent, or without understanding, Rom. 10.19 from Deuteronomy 32.21.
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or in his affections, which are called the Heart, in the phrase of God: proportionable to the same expression of David, Psal. 10.4. The wicked through the pride of his countenance will not seek after God, God is not in all his crafty purposes.
or in his affections, which Are called the Heart, in the phrase of God: proportionable to the same expression of David, Psalm 10.4. The wicked through the pride of his countenance will not seek After God, God is not in all his crafty Purposes.
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to allow him his Attributes, and yet not to fear him, not to stand in awe of his power, which he acknowledgeth to be infinite, to distrust his Providence, to sleight his Promises, neglect his Threatnings, which is in effect,
to allow him his Attributes, and yet not to Fear him, not to stand in awe of his power, which he acknowledgeth to be infinite, to distrust his Providence, to sleight his Promises, neglect his Threatenings, which is in Effect,
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and that is, Ignorance, Indiscretion, Inconsiderance, expressed in the person of Nabal, The Fool: Secondly, We have the expression of it, not by word of mouth, or writing;
and that is, Ignorance, Indiscretion, Inconsiderance, expressed in the person of Nabal, The Fool: Secondly, We have the expression of it, not by word of Mouth, or writing;
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as a not making a good use of it when it is known, a suffering it to lye dead, to swim unprofitably in the brain, without any fruit thereof in the reformation of ones life and conversation;
as a not making a good use of it when it is known, a suffering it to lie dead, to swim unprofitably in the brain, without any fruit thereof in the Reformation of ones life and Conversation;
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And there I will shew you, The extream folly for a man to seek to increase his knowledge of his Master's will, without a desire and resolution to increase proportionably in a serious active performance thereof.
And there I will show you, The extreme folly for a man to seek to increase his knowledge of his Masters will, without a desire and resolution to increase proportionably in a serious active performance thereof.
14. It is a pretty Observation, that the Author of the Narration of the English Seminary founded in Rome, has concerning the Method and Order the Devil has used in assailing and disturbing the peace and quiet of the Church, with Heresies and Schisms,:
14. It is a pretty Observation, that the Author of the Narration of the English Seminary founded in Room, has Concerning the Method and Order the devil has used in assailing and disturbing the peace and quiet of the Church, with Heresies and Schisms,:
He began (saith he) with the first Article of our Creed, concerning one God the Father Almighty, Creatour of Heaven and Earth, against which in the first 300. years he armed the Simonians, Menandrians, Basilidians, Valentinians, Marcionites, Manichees, and Gnosticks. After the 300th year he opposed the second Article, concerning the Divinity of our Lord Jesus Christ, by his beloved Servants the Noetians, Sabellians, Paullians, Photinians ▪ and Arrians: After the four hundreth year he sought to undermine the fourth, fifth, sixth,
He began (Says he) with the First Article of our Creed, Concerning one God the Father Almighty, Creator of Heaven and Earth, against which in the First 300. Years he armed the Simonians, Menandrians, Basilidians, Valentinians, Marcionites, manichees, and Gnostics. After the 300th year he opposed the second Article, Concerning the Divinity of our Lord jesus christ, by his Beloved Servants the Noetians, Sabellians, Paullians, Photinians ▪ and Arians: After the four Hundredth year he sought to undermine the fourth, fifth, sixth,
and seventh Articles of the Incarnation, Passion, Resurrection, Ascension, and the second coming to Judgment, by the Heresies of Nestorius, Theodorus, Eutyches, Dioscorus, Cnapheus, Sergius, &c. After the eight hundred and sixtieth, he assailed the eighth Article concerning the Holy-Ghost, by the Heresie and Schism of the Greek Church:
and seventh Articles of the Incarnation, Passion, Resurrection, Ascension, and the second coming to Judgement, by the Heresies of Nestorius, Theodorus, Eutyches, Dioscorus, Cnapheus, Sergius, etc. After the eight hundred and sixtieth, he assailed the eighth Article Concerning the Holy ghost, by the Heresy and Schism of the Greek Church:
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Lastly, since the year one thousand, till these times, his business and craft has especially expressed it self in seeking to subvert the ninth and tenth concerning the Holy Catholique Church,
Lastly, since the year one thousand, till these times, his business and craft has especially expressed it self in seeking to subvert the ninth and tenth Concerning the Holy Catholic Church,
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15. But (our blessed and gracious God be praised for it) we, and some with us, have escaped as a Bird out of the snare of the Fowler, the Net was broken and we were delivered.
15. But (our blessed and gracious God be praised for it) we, and Some with us, have escaped as a Bird out of the snare of the Fowler, the Net was broken and we were Delivered.
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Nay more, (which is a greater happiness then God ever created to those his chosen good servants which lived in the Infancy of the Church) the profession of a pure unspotted Religion is so far from being dangerous,
Nay more, (which is a greater happiness then God ever created to those his chosen good Servants which lived in the Infancy of the Church) the profession of a pure unspotted Religion is so Far from being dangerous,
or infamous, that we have the Sword of the Civil Magistrate, the power and inforcement of the Laws and Statutes, to maintain this our precious Faith without stain and undefiled against all Heretical and Schismatical oppugners thereof.
or infamous, that we have the Sword of the Civil Magistrate, the power and enforcement of the Laws and Statutes, to maintain this our precious Faith without stain and undefiled against all Heretical and Schismatical oppugners thereof.
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Nay, if in our Songs of joyfulness and melody we remember not our escape, wherewith the Lord snatched us out of Egypt, and our victorious passage through a Red-Sea of Bloud and Ruin, Thou O Lord wilt not hear our prayers.
Nay, if in our Songs of joyfulness and melody we Remember not our escape, wherewith the Lord snatched us out of Egypt, and our victorious passage through a Red sea of Blood and Ruin, Thou O Lord wilt not hear our Prayers.
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27. It was a seasonable admonition that the Apostle Saint Paul gave to other Gentiles after such a glorious victory and deliverance as this of our's, Be not high-minded, but fear.
27. It was a seasonable admonition that the Apostle Saint Paul gave to other Gentiles After such a glorious victory and deliverance as this of our's, Be not High-minded, but Fear.
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18. The Art and cunning whereby this great work of the Devil's is brought about, is clearly detected by our Saviour in his Exposition of the Parable of the Sower, in these words, When they have heard, then cometh the Devil,
18. The Art and cunning whereby this great work of the Devil's is brought about, is clearly detected by our Saviour in his Exposition of the Parable of the Sour, in these words, When they have herd, then comes the devil,
The Devil will give such people leave freely to hear the Word of God preached, to study it, dispute it, to know and be acquainted with all the curious intricate subtilties of it, upon condition that they will promise to resolve not to be a jot the better disposed for it in their lives.
The devil will give such people leave freely to hear the Word of God preached, to study it, dispute it, to know and be acquainted with all the curious intricate subtleties of it, upon condition that they will promise to resolve not to be a jot the better disposed for it in their lives.
20. Now whom the Devil thus uses, whom he thus baits, nay, contents and satisfies with an empty, speculative, aerial knowledg, a knowledg only fruitful in increasing their guilt,
20. Now whom the devil thus uses, whom he thus baits, nay, contents and Satisfies with an empty, speculative, aerial knowledge, a knowledge only fruitful in increasing their guilt,
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and torment, who can deny to be sottish ignorant, easie fools, childishly affected with a knowledge, glorious only in shew, without any substance, or depth at all.
and torment, who can deny to be sottish ignorant, easy Fools, childishly affected with a knowledge, glorious only in show, without any substance, or depth At all.
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21. St. James speaking of such persons so insnared, seems to take much of the envy and guilt of so cruel a deceit and cousenage as this is, from off the Devil, and to lay it upon themselves:
21. Saint James speaking of such Persons so Ensnared, seems to take much of the envy and guilt of so cruel a deceit and cozenage as this is, from off the devil, and to lay it upon themselves:
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if after all this ado he be indeed caught in the pit, that with so much pains he digged only for himself, Would not any man forfeit his discretion, that should either excuse,
if After all this ado he be indeed caught in the pit, that with so much pains he dug only for himself, Would not any man forfeit his discretion, that should either excuse,
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who had spent his age in reading the Holy Writ, and teaching others out of it: One that was so curious in having the Scripture alwayes near him, that he wore it continually about him;
who had spent his age in reading the Holy Writ, and teaching Others out of it: One that was so curious in having the Scripture always near him, that he wore it continually about him;
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If one after all this curiosity of dressing, sedulity in reading, industry in teaching, should at length, with so good parts, in such good clothes go down into Hell,
If one After all this curiosity of dressing, sedulity in reading, industry in teaching, should At length, with so good parts, in such good clothes go down into Hell,
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No less then eight woes denounced against them by our Saviour himself, (who is not very forward to destroy, he came upon a farr other business) and all those woes for their folly and blindness? In the denouncing of every Woe,
No less then eight woes denounced against them by our Saviour himself, (who is not very forward to destroy, he Come upon a Far other business) and all those woes for their folly and blindness? In the denouncing of every Woe,
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24. But their folly and ridiculous madness will yet more appear, if you take notice of the opinion and judgment that these very Pharisees gave of themselves.
24. But their folly and ridiculous madness will yet more appear, if you take notice of the opinion and judgement that these very Pharisees gave of themselves.
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and give a good account why they did not fulfil their command, in telling them, they never heard a better Preacher in their lives, Never man, say they, spake like this man. These wise Magistrates pitying the simplicity and easiness of their Sergeants, answer them thus;
and give a good account why they did not fulfil their command, in telling them, they never herd a better Preacher in their lives, Never man, say they, spoke like this man. These wise Magistrates pitying the simplicity and easiness of their Sergeants, answer them thus;
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25. How is it possible, for the wit of man, to imagine folly and madness of a more perfect strain? Our Saviour Christ, who is Truth it self, did not exact Faith from his followers meerly for his Miracles sake,
25. How is it possible, for the wit of man, to imagine folly and madness of a more perfect strain? Our Saviour christ, who is Truth it self, did not exact Faith from his followers merely for his Miracles sake,
but sent them to search the Scriptures, For they, saith he, testifie of me: And yet these wise men, impute it to their knowledg of the Law, that they were freed from this curse into which the poor ignorant people fell.
but sent them to search the Scriptures, For they, Says he, testify of me: And yet these wise men, impute it to their knowledge of the Law, that they were freed from this curse into which the poor ignorant people fell.
26. Alas, What could the poor people think, when they heard their Doctors, and Magistrates, (men that were gods to them, that sate in Moses Chair), condemned of such extream folly and indiscretion? What will become of us, (might they say),
26. Alas, What could the poor people think, when they herd their Doctors, and Magistrates, (men that were God's to them, that sat in Moses Chair), condemned of such extreme folly and indiscretion? What will become of us, (might they say),
if the Pharisees (from whom all that we know, is but a thin thrifty gleaning) have so many Woes denounc'd against them for want of spiritual knowledge?
if the Pharisees (from whom all that we know, is but a thin thrifty gleaning) have so many Woes denounced against them for want of spiritual knowledge?
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They heard the Word with an humble honest heart, submitting themselves wholly to it, and restored their Faith to its proper seat, the Heart and Affections,
They herd the Word with an humble honest heart, submitting themselves wholly to it, and restored their Faith to its proper seat, the Heart and Affections,
The wisdom of Solomon himself, as long as he gave himself to Idolarty, and Luxury, was folly and madness, to the discretion and prudence of these poor despised people.
The Wisdom of Solomon himself, as long as he gave himself to Idolatry, and Luxury, was folly and madness, to the discretion and prudence of these poor despised people.
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And therefore the Latin Translation following St. Paul, might more significantly have styled him Imprudens, than Insipiens. For the wisdom which is according to Godliness, doth most exactly answer to that Prudence which moral Philosophers make a general over-ruling Vertue, to give bounds and limits to all our Actions,
And Therefore the Latin translation following Saint Paul, might more significantly have styled him Imprudens, than Insipiens. For the Wisdom which is according to Godliness, does most exactly answer to that Prudence which moral Philosophers make a general overruling Virtue, to give bounds and Limits to all our Actions,
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29. Now, saith Aristotle, there may be many intemperate, youthful, dissolute spirits, which may have an admirable, piercing, discerning judgment in speculative Sciences,
29. Now, Says Aristotle, there may be many intemperate, youthful, dissolute spirits, which may have an admirable, piercing, discerning judgement in speculative Sciences,
30. Therefore the same Philosopher does worthily reprehend some Ancients, who called all vertues, Sciences; and said, that each particular vertue was a several Art:
30. Therefore the same Philosopher does worthily reprehend Some Ancients, who called all Virtues, Sciences; and said, that each particular virtue was a several Art:
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requiring only an enlightning or informing of the Reason, and Understanding, which any, for a little cost and small painstaking in frequenting the learned Lectures of Philosophers, need not doubt but easily to obtain.
requiring only an enlightening or informing of the Reason, and Understanding, which any, for a little cost and small painstaking in frequenting the learned Lectures of Philosophers, need not doubt but Easily to obtain.
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Therefore I shall shew you, how the Moralist by the force of natural Reason, hath framed to himself a Divinity and Religion, resembling, both in method and many substantial parts, the glorious learning of a Christian.
Therefore I shall show you, how the Moralist by the force of natural Reason, hath framed to himself a Divinity and Religion, resembling, both in method and many substantial parts, the glorious learning of a Christian.
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32. Now besides moral prudence, nay, before the moralist can make any use thereof, or exercise it in the work of any vertue, there is required another general Vertue, which the Philosopher calls Universal Justice, which is nothing else,
32. Now beside moral prudence, nay, before the moralist can make any use thereof, or exercise it in the work of any virtue, there is required Another general Virtue, which the Philosopher calls Universal justice, which is nothing Else,
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as it did in the beginning of Genesis, incubare aquis, move by a cherishing, quieting vertue, upon the Sea of our Passions? Did not the same Spirit come to Eliah in a soft whisper? He walks not in Turbine, in a strong wind to raise a Tempest in our Affections.
as it did in the beginning of Genesis, incubare aquis, move by a cherishing, quieting virtue, upon the Sea of our Passion? Did not the same Spirit come to Elijah in a soft whisper? He walks not in Turbine, in a strong wind to raise a Tempest in our Affections.
how evenly and temperately do we behave our selves to God, and all the world besides? How willingly and obediently do we submit our selves to the performance of whatsoever Faith, out of Gods Word, doth enjoyn us?
how evenly and temperately do we behave our selves to God, and all the world beside? How willingly and obediently do we submit our selves to the performance of whatsoever Faith, out of God's Word, does enjoin us?
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And to make up the Analogy compleat, we have the third Royal vertue, which is Hope, reasonably well shadow'd out in that which they call Inten•io Finis: which is nothing else but a fore-tasting of the happiness which they propose to themselves as a sufficient reward for all their severe and melancholick endeavours.
And to make up the Analogy complete, we have the third Royal virtue, which is Hope, reasonably well shadowed out in that which they call Inten•io Finis: which is nothing Else but a fore-tasting of the happiness which they propose to themselves as a sufficient reward for all their severe and melancholic endeavours.
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37. What shall we say, (my beloved Friends), Shall the Heathenish Moralist, meerly out of the strength of natural Reason, conclude, that the knowledg of what is good and fit to be done, without a practise of it upon our affections,
37. What shall we say, (my Beloved Friends), Shall the Heathenish Moralist, merely out of the strength of natural Reason, conclude, that the knowledge of what is good and fit to be done, without a practice of it upon our affections,
nay, the whole perfect will of God fully set down in the holy Scriptures, in every page almost whereof, we find this urg'd and press'd upon us, That to know our Masters will, without performing, it, is fruitless unto us;
nay, the Whole perfect will of God Fully Set down in the holy Scriptures, in every page almost whereof, we find this urged and pressed upon us, That to know our Masters will, without performing, it, is fruitless unto us;
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Let us contrive any course to cut off all commerce and entercourse, all communion and acquaintance with our God, rather then when we profess to know him,
Let us contrive any course to Cut off all commerce and intercourse, all communion and acquaintance with our God, rather then when we profess to know him,
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and willingly to allow him all those glorious Titles and Attributes by which he hath made himself known unto us in his Word, in our hearts to deny him, in our lives and practises to dishonour him and use him despightfully.
and willingly to allow him all those glorious Titles and Attributes by which he hath made himself known unto us in his Word, in our hearts to deny him, in our lives and practises to dishonour him and use him despitefully.
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38. It were no hard matter, I think, to perswade any, but resolved hardned minds, that Fruit is necessary before any admission into heaven, only by proposing to your considerations the form and process of that Judgment, to which you every man in his own person, must submit.
38. It were no hard matter, I think, to persuade any, but resolved hardened minds, that Fruit is necessary before any admission into heaven, only by proposing to your considerations the from and process of that Judgement, to which you every man in his own person, must submit.
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39. In the General Resurrection, when sentence of absolution, or condemnation, shall be pass'd upon every one according to his deserts, Knowledg is on no side mentioned:
39. In the General Resurrection, when sentence of absolution, or condemnation, shall be passed upon every one according to his deserts, Knowledge is on no side mentioned:
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we little thought, that any spotted imperfect work of ours was requisite, we were resolved that for working thou hadst done enough for us to get us to heaven:
we little Thought, that any spotted imperfect work of ours was requisite, we were resolved that for working thou Hadst done enough for us to get us to heaven:
Many shall say unto me, (saith Christ), Lord, have not we prophesied in thy Name? These were something more then hearers, they had spent their time in preaching and converting souls unto Christ, (which is a work,
Many shall say unto me, (Says christ), Lord, have not we prophesied in thy Name? These were something more then hearers, they had spent their time in preaching and converting Souls unto christ, (which is a work,
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And yet whiles they did not practise themselves what they taught others, they became Cast-aways. Others there were, that had cast out Devils, and done many miracles;
And yet while they did not practise themselves what they taught Others, they became Castaways. Others there were, that had cast out Devils, and done many Miracles;
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And yet so lov'd the unclean spirits, that themselves were possess'd withal, that they could not endure to part company then, and now were never likely.
And yet so loved the unclean spirits, that themselves were possessed withal, that they could not endure to part company then, and now were never likely.
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41. But have not I all this while mistaken my Auditory? Were not these Instructions fitter for the Universities? Had it not been more fit and seasonable for me to have instructed and catechis'd mine hearers, rather than to give them cautions and warnings,
41. But have not I all this while mistaken my Auditory? Were not these Instructions fitter for the Universities? Had it not been more fit and seasonable for me to have instructed and catechised mine hearers, rather than to give them cautions and Warnings,
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wherefore let every man, even the most ignorant that hears me this day, search the most inward secret corners of his heart for this treasure of knowledg,
Wherefore let every man, even the most ignorant that hears me this day, search the most inward secret corners of his heart for this treasure of knowledge,
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and let him take it forth, and put it into the Usurers hands, and trade thriftily with it, that he may return his Lord his own with encrease, Blessed is that servant whom his Lord when he cometh shall find so doing:
and let him take it forth, and put it into the Usurers hands, and trade thriftily with it, that he may return his Lord his own with increase, Blessed is that servant whom his Lord when he comes shall find so doing:
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42. And thus I have gone through one member of my First General, namely, the consideration, wherein the Imprudence of the Fool in my Text doth consist.
42. And thus I have gone through one member of my First General, namely, the consideration, wherein the Imprudence of the Fool in my Text does consist.
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and there, by the way, was observ'd his order and method, how distinctly beginning in those first times with the first Article he hath orderly succeeded to corrupt the next following,
and there, by the Way, was observed his order and method, how distinctly beginning in those First times with the First Article he hath orderly succeeded to corrupt the next following,
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Now those that are thus enveagl'd and wrought upon, are meerly befool'd by the Devil, or rather by themselves, for so I told you, that Saint James says:
Now those that Are thus enveagled and wrought upon, Are merely befooled by the devil, or rather by themselves, for so I told you, that Saint James Says:
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Therefore lest the very Heathen should rise up in judgment against us for not doing so much with the help and advantage of Gods Word as they could without it;
Therefore lest the very Heathen should rise up in judgement against us for not doing so much with the help and advantage of God's Word as they could without it;
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And so I come to the second member of the First General, namely, the consideration how dangerous and grievous a burden Knowledg will be, where it is fruitless and ineffectual: of which, briefly.
And so I come to the second member of the First General, namely, the consideration how dangerous and grievous a burden Knowledge will be, where it is fruitless and ineffectual: of which, briefly.
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43. I will once again repeat that divine sentence of the Psalmist in Psal. 111.10. The fear of God is the beginning of wisdom, and a good understanding have all they that do thereafter.
43. I will once again repeat that divine sentence of the Psalmist in Psalm 111.10. The Fear of God is the beginning of Wisdom, and a good understanding have all they that do thereafter.
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i.e. Till a man put his knowledg in practise he is so farr from being a good man, that he is scarse a man, hath not the understanding of a man till he do, till he fall a work;
i.e. Till a man put his knowledge in practice he is so Far from being a good man, that he is scarce a man, hath not the understanding of a man till he do, till he fallen a work;
It is so worthy a purchase, that, as it should seem by our Saviours account, till a man have obtained some competency in knowledg, he hath gotten no right to the Kingdom of Darkness and Hell.
It is so worthy a purchase, that, as it should seem by our Saviors account, till a man have obtained Some competency in knowledge, he hath got no right to the Kingdom of Darkness and Hell.
whil'st sin is not oppos'd, it goes on in its course quietly; but when the Commandement comes and discovers and rebukes it, it becomes furious and abominable,
whilst since is not opposed, it Goes on in its course quietly; but when the Commandment comes and discovers and rebukes it, it becomes furious and abominable,
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and said unto him, Are we blind also? There is nothing in the world, that a Pharisee can with less patience endure than to hear any intimation given, that he may be suspected of folly:
and said unto him, are we blind also? There is nothing in the world, that a Pharisee can with less patience endure than to hear any intimation given, that he may be suspected of folly:
And therefore they were not so sensible, or conceited of some wrong received, when our Saviour call'd them Generation of Vipers, as they are when their wisdom and discretion are call'd in question. Witness this answer;
And Therefore they were not so sensible, or conceited of Some wrong received, when our Saviour called them Generation of Vipers, as they Are when their Wisdom and discretion Are called in question. Witness this answer;
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As if he had said, So little shall this supposed knowledg and wisdom, that ye have, profit you, that you shall curse the time that ever you saw the holy Word of God,
As if he had said, So little shall this supposed knowledge and Wisdom, that you have, profit you, that you shall curse the time that ever you saw the holy Word of God,
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and wish that all the Sermons that ever you heard, all the gracious Invitations and sweet Promises which God by the ministery of his Servants the Prophets, hath sent unto you, had been sentences of some horrible death and torments, from the mouth of a severe Judg. For, your sins, which otherwise had not been so insupportable,
and wish that all the Sermons that ever you herd, all the gracious Invitations and sweet Promises which God by the Ministry of his Servants the prophets, hath sent unto you, had been sentences of Some horrible death and torments, from the Mouth of a severe Judges For, your Sins, which otherwise had not been so insupportable,
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now by your abusing the knowledg which God hath given you, by your wilful contempt of those many invitations, which have continually sounded in your ears, are become as a Mountain upon you to crush you into powder:
now by your abusing the knowledge which God hath given you, by your wilful contempt of those many invitations, which have continually sounded in your ears, Are become as a Mountain upon you to crush you into powder:
47. And yet for all this, let not any one favour and cherish himself in this conceipt, That, he thanks God, he is ignorant enough, that a very little practise will serve his turn, his knowledg is not so much that it should put him to too great a labour in expressing it in the course of his life:
47. And yet for all this, let not any one favour and cherish himself in this conceit, That, he thanks God, he is ignorant enough, that a very little practice will serve his turn, his knowledge is not so much that it should put him to too great a labour in expressing it in the course of his life:
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For whosoever he be that dares entertain, or give way to such a thought as this is, Let him be sure that if he do not know so much as God requires at his hands, (especially now that God hath sealed up the Scripture-Canon,
For whosoever he be that dares entertain, or give Way to such a Thought as this is, Let him be sure that if he do not know so much as God requires At his hands, (especially now that God hath sealed up the Scripture canon,
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now that the whole Will of God is revealed) this very ignorance alone will be a thousand weights, to fasten him on the earth, to make him sure for ever ascending to God, in whom there is no darkness at all.
now that the Whole Will of God is revealed) this very ignorance alone will be a thousand weights, to fasten him on the earth, to make him sure for ever ascending to God, in whom there is no darkness At all.
if he will be sure not to tempt God by venturing and rushing forward in paths unknown unto him, may live as long and as safe as he that is most quick-sighted:
if he will be sure not to tempt God by venturing and rushing forward in paths unknown unto him, may live as long and as safe as he that is most quick-sighted:
and such as are well acquainted with the way to Heaven, that himself shall be sure to go for company? Does he make no doubt of his part in the Resurrection of the Just,
and such as Are well acquainted with the Way to Heaven, that himself shall be sure to go for company? Does he make no doubt of his part in the Resurrection of the Just,
because he was born in England, or in such a year of our Lord when the Gospel flourished? Nay, shall it not be much more tolerable for the worst of the Heathen than for a such a man?
Because he was born in England, or in such a year of our Lord when the Gospel flourished? Nay, shall it not be much more tolerable for the worst of the Heathen than for a such a man?
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and required a good understanding to find out, being a Conclusion to be collected and deduced from many experiments of his power, providence, and the like.
and required a good understanding to find out, being a Conclusion to be collected and deduced from many experiments of his power, providence, and the like.
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And with Knowledge, there must of necessity be joyn'd some proportionable measure of Practise, else a greater and more insupportable burden of woe and destruction.
And with Knowledge, there must of necessity be joined Some proportionable measure of practice, Else a greater and more insupportable burden of woe and destruction.
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As of our riches, health, education, but much more our knowledg, and especially that knowledg, which is perfected only in practise, such is the wisdom of a Christian.
As of our riches, health, education, but much more our knowledge, and especially that knowledge, which is perfected only in practice, such is the Wisdom of a Christian.
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51. What reason can be imagined why God should take such pains, give such royal and precious graces to his Servants the Prophets and Apostles to enable them to make known his good will and pleasure,
51. What reason can be imagined why God should take such pains, give such royal and precious graces to his Servants the prophets and Apostles to enable them to make known his good will and pleasure,
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and what he commands us, and expects at our hands, Was all this perform'd, think we, to afford us only matter of Table-talk? Does he exhort and perswade us to hear and discourse? No surely, He gave it us to profit withal, both our selves and others.
and what he commands us, and expects At our hands, Was all this performed, think we, to afford us only matter of Table-talk? Does he exhort and persuade us to hear and discourse? No surely, He gave it us to profit withal, both our selves and Others.
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52. It will be worth our consideration, and very material, to press this so necessary a point, to take notice of the nature and fashion of the Judgment, which shall befal the Fool in my Text,
52. It will be worth our consideration, and very material, to press this so necessary a point, to take notice of the nature and fashion of the Judgement, which shall befall the Fool in my Text,
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These had heard him preach, nay, were familiarly acquainted with him, and yet in that day will get but a comfortless answer from him in the following verse, But he shall say, I tell you, I know not whence you are;
These had herd him preach, nay, were familiarly acquainted with him, and yet in that day will get but a comfortless answer from him in the following verse, But he shall say, I tell you, I know not whence you Are;
how dangerous and heavy a burden Knowledg will be, where it is fruitless and ineffectual. Where you have heard how poor and worthless a purchase Knowledg alone is;
how dangerous and heavy a burden Knowledge will be, where it is fruitless and ineffectual. Where you have herd how poor and worthless a purchase Knowledge alone is;
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Our Saviour professes that the Pharisees themselves, (A Nation, the very proverb of perversness and infidelity) if they had been blind, i.e. without knowledg, they had had no sin.
Our Saviour Professes that the Pharisees themselves, (A nation, the very proverb of perverseness and infidelity) if they had been blind, i.e. without knowledge, they had had no since.
Now the reason, why Knowledg, where it is fruitless in practise, will be abundantly fruitful in torment, is taken from that maxim of our Saviour, To whom much is given, of him shall much be required. i. e.
Now the reason, why Knowledge, where it is fruitless in practice, will be abundantly fruitful in torment, is taken from that maxim of our Saviour, To whom much is given, of him shall much be required. i. e.
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In the prosecution whereof, I shall mainly insist upon this, to demonstrate, by infallible deductions out of Gods Word, that men who profess Religion,
In the prosecution whereof, I shall mainly insist upon this, to demonstrate, by infallible deductions out of God's Word, that men who profess Religion,
and a perfect Knowledg of God, yet whiles they allow him only the Brain, and not (what he only desires) the Heart and Affections, may prove, in Gods account, very Atheists.
and a perfect Knowledge of God, yet while they allow him only the Brain, and not (what he only Desires) the Heart and Affections, may prove, in God's account, very Atheists.
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and the most incontrouled practises, of men of this age do utterly contradict, and formally destroy the very Foundations and Principles of the glorious Religion which they profess.
and the most incontrouled practises, of men of this age do utterly contradict, and formally destroy the very Foundations and Principles of the glorious Religion which they profess.
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But this will require a much longer time then your patience can allow me: Therefore I will only add some few words of Application, of what hath been spoken, and so conclude.
But this will require a much longer time then your patience can allow me: Therefore I will only add Some few words of Application, of what hath been spoken, and so conclude.
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when our Saviour says, He that hateth not Father and Mother, and Brethren, and Sisters, and all the world besides, for my Names sake, and the Gospels, is not worthy of me:
when our Saviour Says, He that hates not Father and Mother, and Brothers, and Sisters, and all the world beside, for my Names sake, and the Gospels, is not worthy of me:
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and reserves his heart to his own use, which is all that God requires? Can he with any reason in the world be said to sell all for the Gospel of Christ, that sees Christ himself every day almost hungry, and does not feed him;
and reserves his heart to his own use, which is all that God requires? Can he with any reason in the world be said to fell all for the Gospel of christ, that sees christ himself every day almost hungry, and does not feed him;
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Will he be found to be worthy of Christ, that for his sake will not renounce one delightful sin, which a Heathen would easily have done, only for the empty reward of fame? That for his sake will not forgive his Brother some small injury received;
Will he be found to be worthy of christ, that for his sake will not renounce one delightful since, which a Heathen would Easily have done, only for the empty reward of fame? That for his sake will not forgive his Brother Some small injury received;
nay, perhaps some great kindness offered as a seasonable reproof, or loving disswasion, from sinning? That for his sake will not undergo the least trouble in furthering his own Salvation?
nay, perhaps Some great kindness offered as a seasonable reproof, or loving dissuasion, from sinning? That for his sake will not undergo the least trouble in furthering his own Salvation?
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60. Far from us (beloved Christians) be so barren a Profession, a Profession having only the vizzard and form of Godliness, but denying the power thereof.
60. far from us (Beloved Christians) be so barren a Profession, a Profession having only the vizard and from of Godliness, but denying the power thereof.
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Let us consider how God hath sent out his Word, & it will not return unto him empty, it wil be effectual one way or other, it will perform some great work in us.
Let us Consider how God hath sent out his Word, & it will not return unto him empty, it will be effectual one Way or other, it will perform Some great work in us.
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But to such as with meek hearts, & due reverence receive it into good ground, and express the power thereof in their lives, there remaineth an exceeding eternal weight of Joy and Glory.
But to such as with meek hearts, & due Reverence receive it into good ground, and express the power thereof in their lives, there remains an exceeding Eternal weight of Joy and Glory.
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Let him that but nameth the Name of the Lord, depart from Iniquity. Brethren, consider what I say, and the Lord give you understanding in all things. To God, &c.
Let him that but names the Name of the Lord, depart from Iniquity. Brothers, Consider what I say, and the Lord give you understanding in all things. To God, etc.
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I Will not be ashamed to be so farr my own Plagiary, as, for your sakes, that you may be the better able to go along with me in what remains of this Text, briefly to discover unto you,
I Will not be ashamed to be so Far my own Plagiary, as, for your sakes, that you may be the better able to go along with me in what remains of this Text, briefly to discover unto you,
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and by comparing this place with many others in Holy Scripture in different language, expressing the same sense) That this Fool, in my Text, was not a man utterly ignorant and devoid of the knowledg of God, and his Word;
and by comparing this place with many Others in Holy Scripture in different language, expressing the same sense) That this Fool, in my Text, was not a man utterly ignorant and devoid of the knowledge of God, and his Word;
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And thereupon, Secondly, That his Atheism was no He athenish, Philosop•ical Atheism, no problematical maintaining an opinion, That there is no God, For even among the very Heathens, we read not of above three or four, of any account, which have proceeded to this excelling degree and height of Impiety.
And thereupon, Secondly, That his Atheism was not He athenish, Philosop•ical Atheism, no problematical maintaining an opinion, That there is no God, For even among the very heathens, we read not of above three or four, of any account, which have proceeded to this excelling degree and height of Impiety.
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or Severity of God, to be an employment very ungainful and disadvantageous to him, a business likely to trouble and spoil many of his ungodly projects,
or Severity of God, to be an employment very ungainful and disadvantageous to him, a business likely to trouble and spoil many of his ungodly projects,
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First, the cause of Atheism, and, by consequence, all the abominations following through the whole Psalm, intimated in the person Nabal, i. e. The Fool, which is, Folly;
First, the cause of Atheism, and, by consequence, all the abominations following through the Whole Psalm, intimated in the person Nabal, i. e. The Fool, which is, Folly;
Holy Word, as a not making a good use of it, when it is known, a suffering it to ly dead, to swim unprofitably in the Brain, without any fruit thereof in the reformation of a mans life and conversation.
Holy Word, as a not making a good use of it, when it is known, a suffering it to lie dead, to swim unprofitably in the Brain, without any fruit thereof in the Reformation of a men life and Conversation.
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And there I showed, first, what extream folly it was for a man to seek to encrease the knowledg of his Masters will, without a resolution to encrease proportionably in a serious active performance thereof.
And there I showed, First, what extreme folly it was for a man to seek to increase the knowledge of his Masters will, without a resolution to increase proportionably in a serious active performance thereof.
which is the effect and fruit of the folly, or inconsideration of Nabal, (the Fool) in my Text, which is Atheism practical, not of the Understanding, but the Will and Affections.
which is the Effect and fruit of the folly, or inconsideration of Nabal, (the Fool) in my Text, which is Atheism practical, not of the Understanding, but the Will and Affections.
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But, the time being spent in the prosecution of the former General Part, I was forced to reserve this Second General, to be the employment of another Hour.
But, the time being spent in the prosecution of the former General Part, I was forced to reserve this Second General, to be the employment of Another Hour.
7. Only thus much, I then made promise of; (which debt I purpose now to discharge to you) namely, To demonstrate by infallible deductions out of Gods Word, that many, who profess Religion,
7. Only thus much, I then made promise of; (which debt I purpose now to discharge to you) namely, To demonstrate by infallible deductions out of God's Word, that many, who profess Religion,
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and most incontrouled practises of men of this age, do utterly contradict, and formally destroy the very Foundations and Principles of that glorious Religion which they profess. Of these, &c.
and most incontrouled practises of men of this age, do utterly contradict, and formally destroy the very Foundations and Principles of that glorious Religion which they profess. Of these, etc.
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For first, if a man would strive with all the carnestness, and even spite, he could, in all the abominable odious colours to describe the worst of all humane creatures,
For First, if a man would strive with all the carnestness, and even spite, he could, in all the abominable odious colours to describe the worst of all humane creatures,
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or travel to find out a Nation whom it may concern, and who have need to hear Atheists condemned? I would to God, (my Beloved Brethren), that whatsoever I shall speak against that fearful sin of Atheism, may prove vain unprofitable words, words which may return empty, having found none to fasten upon:
or travel to find out a nation whom it may concern, and who have need to hear Atheists condemned? I would to God, (my beloved Brothers), that whatsoever I shall speak against that fearful since of Atheism, may prove vain unprofitable words, words which may return empty, having found none to fasten upon:
or where the quotation is mentioned.) Therefore surely it may be pertinent, and sometimes useful even in the Church to have Atheism discovered, to have this Doctrin preach'd and re-preach'd:
or where the quotation is mentioned.) Therefore surely it may be pertinent, and sometime useful even in the Church to have Atheism discovered, to have this Doctrine preached and re-preached:
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At the first exercise of his Trade, with his first customers, Adam and Eve, he begun with it, Ye shall be as Gods, knowing Good and Evil. And if we shall unpartially examin our own thoughts, we shall find almost in every suggestion, at least, some degree and tincture of Atheism:
At the First exercise of his Trade, with his First customers, Adam and Eve, he begun with it, You shall be as God's, knowing Good and Evil. And if we shall unpartially examine our own thoughts, we shall find almost in every suggestion, At least, Some degree and tincture of Atheism:
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either we do exalt and Deifie our own selves, or else we do dishonour, and, in a manner, degrade Almighty God, deposing him from that soveraignty and sway which he ought to exercise in our Hearts and Consciences.
either we do exalt and Deify our own selves, or Else we do dishonour, and, in a manner, degrade Almighty God, deposing him from that sovereignty and sway which he ought to exercise in our Hearts and Consciences.
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though they pretend to never so much zeal of the Truth, which they profess, yet unless that Divine Truth be powerful and perswasive enough to the performance and practise of such Duties,
though they pretend to never so much zeal of the Truth, which they profess, yet unless that Divine Truth be powerful and persuasive enough to the performance and practice of such Duties,
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For, we must know, that there is no Divine Truth so utterly speculative, but that there naturally and infallibly flows and results from it (as necessarily as warmth from light) a Duty to be practis'd and put in execution:
For, we must know, that there is no Divine Truth so utterly speculative, but that there naturally and infallibly flows and results from it (as necessarily as warmth from Light) a Duty to be practised and put in execution:
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Points of our Religion, by our practises answerable thereto, and concluding, that where the latter is not to be found, it is but a vain perswasion and phantastical illusion for a man to think he hath the former.
Points of our Religion, by our practises answerable thereto, and concluding, that where the latter is not to be found, it is but a vain persuasion and fantastical illusion for a man to think he hath the former.
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12. But in the first place, that we may be the better able, and without interruption proceed in this design'd course, I will first remove an Objection, which may seem to prevail against that which hath been spoken: to this effect:
12. But in the First place, that we may be the better able, and without interruption proceed in this designed course, I will First remove an Objection, which may seem to prevail against that which hath been spoken: to this Effect:
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In the place of St. James, they acknowledg One God: In Matth. 8.28. they acknowledg the second Article of our Faith, allowing Christ to be Son of God.
In the place of Saint James, they acknowledge One God: In Matthew 8.28. they acknowledge the second Article of our Faith, allowing christ to be Son of God.
How absolutely contradicting and warring is it with their profession? Therefore, it may seem, that where there is a firm assent to Divine Truths, there may consist with it a contrary repugnant practise.
How absolutely contradicting and warring is it with their profession? Therefore, it may seem, that where there is a firm assent to Divine Truths, there may consist with it a contrary repugnant practice.
13. For answer therefore we must know, that the Assent which the Devil gives to the Revelations of God, is extreamly different from that belief which is exacted of us Christians,
13. For answer Therefore we must know, that the Assent which the devil gives to the Revelations of God, is extremely different from that belief which is exacted of us Christians,
As likewise that to those who sincerely, and without Hypocrisie, shall perform these Commandements of God, the promises of God shall be Yea and Amen, they shall infallibly attain those joys which exceed mans understanding to comprehend:
As likewise that to those who sincerely, and without Hypocrisy, shall perform these commandments of God, the promises of God shall be Yea and Amen, they shall infallibly attain those Joys which exceed men understanding to comprehend:
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or rather they are to them occasion of horrour and gnashing of Teeth, that there should be such glorious comfortable things, which do nothing concern them,
or rather they Are to them occasion of horror and gnashing of Teeth, that there should be such glorious comfortable things, which do nothing concern them,
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Whereas our Faith (saith St. Paul ) is the substance of things hoped for, of things which concern us, we do not only acknowledg, that the Precepts of God are good,
Whereas our Faith (Says Saint Paul) is the substance of things hoped for, of things which concern us, we do not only acknowledge, that the Precepts of God Are good,
and are infallibly destin'd unto us, when we shall have performed such conditions as may by the assistance of God be executed by us, even with ease and pleasure:
and Are infallibly destined unto us, when we shall have performed such conditions as may by the assistance of God be executed by us, even with ease and pleasure:
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Now wheresoever such perswasions as these are, it is impossible (even if the Devils themselves could be supposed capable of them) but that there should accompany them earnest and serious endeavours not to come short of the Glory of God.
Now wheresoever such persuasions as these Are, it is impossible (even if the Devils themselves could be supposed capable of them) but that there should accompany them earnest and serious endeavours not to come short of the Glory of God.
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This difficulty therefore being dissolved, I shall persue the examination of our belief of the Foundations of our Religion, by the fruits and issues of it in the practises of our lives.
This difficulty Therefore being dissolved, I shall pursue the examination of our belief of the Foundations of our Religion, by the fruits and issues of it in the practises of our lives.
Whosoever thou art, that professest thy self a Christian, thou believest, that God whom thou servest is present every where, both in Heaven and Earth, insomuch, that it is altogether impossible for thee to exclude him from thy company;
Whosoever thou art, that professest thy self a Christian, thou Believest, that God whom thou servest is present every where, both in Heaven and Earth, insomuch, that it is altogether impossible for thee to exclude him from thy company;
yea, even of thine own Conscience, yet to him thou wouldst be open and transparent; NONLATINALPHABET, as it were, Dissected, and having thy very Entrails exposed to his sight.
yea, even of thine own Conscience, yet to him thou Wouldst be open and transparent;, as it were, Dissected, and having thy very Entrails exposed to his sighed.
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15. Thou canst hide therefore nothing which thou doest from his eyes, he taketh notice of every word which thou speakest, he hears even the very whispering of thy thoughts:
15. Thou Canst hide Therefore nothing which thou dost from his eyes, he Takes notice of every word which thou Speakest, he hears even the very whispering of thy thoughts:
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Darest thou then make thy Master a witness of thy Rebellion and Disobedience? When thou art about the fulfilling of any of thine ungodly lusts, thou retirest thy self from company,
Darest thou then make thy Master a witness of thy Rebellion and Disobedience? When thou art about the fulfilling of any of thine ungodly Lustiest, thou retirest thy self from company,
and yet withall confessest, that Almighty God, whom thou professest, to serve, to fear, and to love, that he all the while looks upon thee, and observes thee;
and yet withal Confessest, that Almighty God, whom thou professest, to serve, to Fear, and to love, that he all the while looks upon thee, and observes thee;
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Nay, when Almighty God who is greater then thy Heart, and knoweth all things, when he shall be able to object unto thee all thy close ungodly projects, all thy bosome private lusts;
Nay, when Almighty God who is greater then thy Heart, and Knoweth all things, when he shall be able to Object unto thee all thy close ungodly projects, all thy bosom private Lustiest;
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yea, when that conceit (wherein thou didst so much please thy self) of being able to delude and blind the observation of the World shall nothing avail thee,
yea, when that conceit (wherein thou didst so much please thy self) of being able to delude and blind the observation of the World shall nothing avail thee,
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when Satan, whom before thou madest an Instrument and Bawd unto thy lusts, to whose counsels and suggestions thou before would'st only hearken, shall be the most forward and eager to appeach thee.
when Satan, whom before thou Madest an Instrument and Bawd unto thy Lustiest, to whose Counsels and suggestions thou before Wouldst only harken, shall be the most forward and eager to appeach thee.
as sure as there is a God in Heaven, thou shalt at last be brought to) what will then they orthodox opinions do thee good? what will it then profit thee, to say, Thou never didst maintain any impious dishonourable Tenents concerning God,
as sure as there is a God in Heaven, thou shalt At last be brought to) what will then they orthodox opinions do thee good? what will it then profit thee, to say, Thou never didst maintain any impious dishonourable Tenants Concerning God,
or any of his glorious Attributes? Yea, how happy hadst thou been, if worse than the most ignorant heathenish Atheist, no thought or consideration of God had entred into thy heart? For this professing thy self a Christian rightly instructed in the knowledge of God, will prove heavier to thee than a thousand milstones hanged about thy neck, to sink thee into the bottome of that comfortless Lake of fire and brimstone? For, for example:
or any of his glorious Attributes? Yea, how happy Hadst thou been, if Worse than the most ignorant Heathenish Atheist, no Thought or consideration of God had entered into thy heart? For this professing thy self a Christian rightly instructed in the knowledge of God, will prove Heavier to thee than a thousand millstones hanged about thy neck, to sink thee into the bottom of that comfortless Lake of fire and brimstone? For, for Exampl:
and by consequence, without all hope or expectation of pardon. I need make no application of the example, the Similitude doth sufficiently apply it self.
and by consequence, without all hope or expectation of pardon. I need make no application of the Exampl, the Similitude does sufficiently apply it self.
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For without all contradiction, though by living in a Nation where every one with whom he converses, professeth so much, he may have learned to say, There is a God,
For without all contradiction, though by living in a nation where every one with whom he converses, Professes so much, he may have learned to say, There is a God,
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yet if this Notion were firmly rooted in his soul, as a matter of Religion, as a business upon which depends the everlasting welfare of his soul and body;
yet if this Notion were firmly rooted in his soul, as a matter of Religion, as a business upon which depends the everlasting welfare of his soul and body;
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I say, will any man be so mad as to believe such a one, though he should, with all the most earnest protestations that can be imagined, profess that he is not weary of his life,
I say, will any man be so mad as to believe such a one, though he should, with all the most earnest protestations that can be imagined, profess that he is not weary of his life,
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For he which saith, He believeth or assenteth to any doctrine, as a fundamental point of his Religion, intends thus much by it, that he has bound himself in certain bonds unto Almighty God (for so the very name of Religion doth import) to expect no benefit at all from him,
For he which Says, He Believeth or assenteth to any Doctrine, as a fundamental point of his Religion, intends thus much by it, that he has bound himself in certain bonds unto Almighty God (for so the very name of Religion does import) to expect no benefit At all from him,
but to instruct him how he may behave himself here in this life, that he may attain those promises which shall be fulfilled to those who sincerely and devoutly serve and obey him.
but to instruct him how he may behave himself Here in this life, that he may attain those promises which shall be fulfilled to those who sincerely and devoutly serve and obey him.
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Yea, so natural and essential is his Justice unto him, that he should deny himself, if he should accept any mans person, if he should not be avenged on sin,
Yea, so natural and essential is his justice unto him, that he should deny himself, if he should accept any men person, if he should not be avenged on since,
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Thou canst not be ignorant how many vowes and protestations he hath made almost every where through the Holy Scripture, of his hatred and indignation against sin, insomuch, that heaven and earth may pass away,
Thou Canst not be ignorant how many vows and protestations he hath made almost every where through the Holy Scripture, of his hatred and Indignation against since, insomuch, that heaven and earth may pass away,
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if thou wouldest descend into thine own heart, if thou wouldest give thy self leave carefully and unpartially to examine thy thoughts, thou wouldest find that thy tongue has given thy soul the lye,
if thou Wouldst descend into thine own heart, if thou Wouldst give thy self leave carefully and unpartially to examine thy thoughts, thou Wouldst find that thy tongue has given thy soul the lie,
Alas, what harm is it to him, what inconvenience accrews to him by it, if I enjoy the sinful pleasures of this life? Or if he will needs be angry, Oh that it were not in his power to revenge himself upon me!
Alas, what harm is it to him, what inconvenience accrues to him by it, if I enjoy the sinful pleasures of this life? Or if he will needs be angry, O that it were not in his power to revenge himself upon me!
They will be ready to answer me, in the words of Hazael to the Prophet Elisha, when he told him what horrible massacres he should commit among the Israelites, when he should have the Crown of Syria set on his head:
They will be ready to answer me, in the words of hazael to the Prophet Elisha, when he told him what horrible massacres he should commit among the Israelites, when he should have the Crown of Syria Set on his head:
What doest thou think us dogs, that we should do such things as these? We are so far from robbing God of his Justice, that we would be mortal enemies to any that dare proceed to that height of impiety:
What dost thou think us Dogs, that we should do such things as these? We Are so Far from robbing God of his justice, that we would be Mortal enemies to any that Dare proceed to that height of impiety:
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For instance, in that great example which our Saviour gives of the fashion and course of judgment, according to which he purposes to proceed in the last day;
For instance, in that great Exampl which our Saviour gives of the fashion and course of judgement, according to which he Purposes to proceed in the last day;
For, though I am perswaded they there spake nothing but what they verily thought, namely, that if ever they had seen Christ himself in such want and necessity, they would not have been so hard-hearted to him,
For, though I am persuaded they there spoke nothing but what they verily Thought, namely, that if ever they had seen christ himself in such want and necessity, they would not have been so hardhearted to him,
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Though I believe it would be hard to perswade even the most licentious professed sinner, that he believes not indeed the Justice and righteousness of God;
Though I believe it would be hard to persuade even the most licentious professed sinner, that he believes not indeed the justice and righteousness of God;
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and will prove evidently and convincingly unto him, that since that knowledge which he pretended to have of Gods Righteousness, had been so fruitless and superficial, that notwithstanding such a conceit, he proceeded still on in his ungodly courses;
and will prove evidently and convincingly unto him, that since that knowledge which he pretended to have of God's Righteousness, had been so fruitless and superficial, that notwithstanding such a conceit, he proceeded still on in his ungodly courses;
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so that whatsoever imagination swim in his brain, yet in the language of his heart, that is, in the propension and sway of his affections, he said, There is no God — Now what hath been said of the Omnipresence, Infinite Knowledge,
so that whatsoever imagination swim in his brain, yet in the language of his heart, that is, in the propension and sway of his affections, he said, There is no God — Now what hath been said of the Omnipresence, Infinite Knowledge,
and that shortly, have an end) there remain but two waies for all men of what stare and condition soever that ever were, to be disposed of, either into life and glory everlasting,
and that shortly, have an end) there remain but two ways for all men of what stare and condition soever that ever were, to be disposed of, either into life and glory everlasting,
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and according to thy behaviour here, during that short measure of time which thou livest upon the earth, it must expect a reward proportionable thereto.
and according to thy behaviour Here, during that short measure of time which thou Livest upon the earth, it must expect a reward proportionable thereto.
If thou canst be content to submit thy self to the easie yoke of Christ, propose to thy self what reward thou canst imagine, give thy thoughts scope and licence to be excessive and overflowing in their desires;
If thou Canst be content to submit thy self to the easy yoke of christ, propose to thy self what reward thou Canst imagine, give thy thoughts scope and licence to be excessive and overflowing in their Desires;
If notwithstanding such inestimable blessings as are now set before thine eyes, thou art yet resolved to content thy self with such vain trifling pleasures as thou canst meet with in this life, which yet thou canst not attain to,
If notwithstanding such inestimable blessings as Are now Set before thine eyes, thou art yet resolved to content thy self with such vain trifling pleasures as thou Canst meet with in this life, which yet thou Canst not attain to,
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To say, He acknowledgeth that the joyes which are reserved for penitent believers, are so excessively glorious, that the afflictions of this life are not worthy of them, much less the vain pleasures thereof;
To say, He acknowledgeth that the Joys which Are reserved for penitent believers, Are so excessively glorious, that the afflictions of this life Are not worthy of them, much less the vain pleasures thereof;
Such a generation of men I find in holy Scripture, and God himself takes notice of them, who say, We shall have peace, though we walk in the imaginations of our heart:
Such a generation of men I find in holy Scripture, and God himself Takes notice of them, who say, We shall have peace, though we walk in the Imaginations of our heart:
But withal, I can scarce meet with God so impatient through the whole Bible, as he is with people of such a temper as this, Surely the Lord will be avenged on such a nation as this,
But withal, I can scarce meet with God so impatient through the Whole bible, as he is with people of such a temper as this, Surely the Lord will be avenged on such a Nation as this,
at least, take so much pity of thy self, do not thou thy self add violence and heart to the wrath of God, which shall smoak against thee, by pretending to a belief of Heaven or Hell,
At least, take so much pity of thy self, do not thou thy self add violence and heart to the wrath of God, which shall smoke against thee, by pretending to a belief of Heaven or Hell,
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or by seeming to profess, that all the while that thou art busie in the prosecution of thine ungodly lusts, notwithstanding that, all that time, this opinion hath never left thee, That God will bring thee to Judgment;
or by seeming to profess, that all the while that thou art busy in the prosecution of thine ungodly Lustiest, notwithstanding that, all that time, this opinion hath never left thee, That God will bring thee to Judgement;
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that to thy extream horror and astonishment, God would take such particular care of that very body of thine, that wheresoever it were lost, he would recover it,
that to thy extreme horror and astonishment, God would take such particular care of that very body of thine, that wheresoever it were lost, he would recover it,
though dispersed to the four winds of heaven, and build it up again (thou sayest thou knowest for what use) even to be a mark against which he will empty his quivers,
though dispersed to the four winds of heaven, and built it up again (thou Sayest thou Knowest for what use) even to be a mark against which he will empty his quivers,
31. But I cannot allow my self any longer time to prosecute the former part of my Proposition, viz. to shew how much men deceive themselves, who think they indeed believe the fundamental points of their Faith,
31. But I cannot allow my self any longer time to prosecute the former part of my Proposition, viz. to show how much men deceive themselves, who think they indeed believe the fundamental points of their Faith,
For that, therefore, which remains of the time that your patience will allow me, I will spend it in acquitting my self of the other part of my promise,
For that, Therefore, which remains of the time that your patience will allow me, I will spend it in acquitting my self of the other part of my promise,
namely, in instancing in some extraordinary incontrouled practises of these times; and, discovering how utterly they do destroy the very grounds and foundations of our Religion,
namely, in instancing in Some extraordinary incontrouled practises of these times; and, discovering how utterly they do destroy the very grounds and foundations of our Religion,
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Whether he would take it well, to have them oppressed and trampled on on by others more potent then themselves? He must needs answer again, That God is no Accepter of persons,
Whither he would take it well, to have them oppressed and trampled on on by Others more potent then themselves? He must needs answer again, That God is no Accepter of Persons,
neither riches nor poverty are a means to procure His favour, but that in all conditions of men, He that loveth righteousness, and hateth iniquity, shall be accepted by him.
neither riches nor poverty Are a means to procure His favour, but that in all conditions of men, He that loves righteousness, and hates iniquity, shall be accepted by him.
34. If these be his Answers (as, without all contradiction, unless he will profess himself an Atheist, such must be the effect of them;) Then, let him consider, in what a woful condition he has concluded himself to be in,
34. If these be his Answers (as, without all contradiction, unless he will profess himself an Atheist, such must be the Effect of them;) Then, let him Consider, in what a woeful condition he has concluded himself to be in,
and, what reason he has to thank God for his honour or riches? Does he think, that God has furnished him with strength and weapons for this end, that thereby he might be able to make warr with himself, that he might have the power to overrun and lay wast those whom God loveth as the apple of his own eye? Can he imagine, that God has been so beneficial and liberal to him, in preferring him to a rank and degree above others not inferiour to him in the riches and treasures of God's grace,
and, what reason he has to thank God for his honour or riches? Does he think, that God has furnished him with strength and weapons for this end, that thereby he might be able to make war with himself, that he might have the power to overrun and lay wast those whom God loves as the apple of his own eye? Can he imagine, that God has been so beneficial and liberal to him, in preferring him to a rank and degree above Others not inferior to him in the riches and treasures of God's grace,
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What shall I say unto him? Let him consider, what a hard task he has undertaken to warr against God? Let him consider, what a strange reckoning he is likely to make unto God,
What shall I say unto him? Let him Consider, what a hard task he has undertaken to war against God? Let him Consider, what a strange reckoning he is likely to make unto God,
But, since, I hope, it little concerns any one here, to have such a crime as this dissected curiously and purposely insisted upon, it shall suffice me to say, That they who are guilty of it, are farr from knowing of what spirit they are,
But, since, I hope, it little concerns any one Here, to have such a crime as this dissected curiously and purposely insisted upon, it shall suffice me to say, That they who Are guilty of it, Are Far from knowing of what Spirit they Are,
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and not that honour which is of God? If these words of Christ be true, That they who too earnestly desire applause and reputation among men, neglecting, in the mean time, seriously to endeavour the attaining to the honour which is of God;
and not that honour which is of God? If these words of christ be true, That they who too earnestly desire applause and reputation among men, neglecting, in the mean time, seriously to endeavour the attaining to the honour which is of God;
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Again, if the chief badge and NONLATINALPHABET, whereby Christ would have his servants to be distinguished from the world, be a willingness to suffer injuries, a desire rather to have the other cheek strucken,
Again, if the chief badge and, whereby christ would have his Servants to be distinguished from the world, be a willingness to suffer injuries, a desire rather to have the other cheek strucken,
Suppose Christ (according to the vision of Ezekiel ) should command his Angels utterly to slay through all Jerusalem, that is, the Church, old and young, maids,
Suppose christ (according to the vision of Ezekielem) should command his Angels utterly to slay through all Jerusalem, that is, the Church, old and young, maids,
for good Christians enough) be taken for Mahomets servants whose Religion it is, by fury and murther, to gain Proselytes to their abominable profession:
for good Christians enough) be taken for Mahomets Servants whose Religion it is, by fury and murder, to gain Proselytes to their abominable profession:
Suppose our garments should be presented to God with the same question that Jacob's Sons sent their Brother Joseph 's, Num haec est tunica filii tui? Is this thy sons coat? Would they not rather be taken for the skins of savadge Beasts,
Suppose our garments should be presented to God with the same question that Jacob's Sons sent their Brother Joseph is, Num haec est tunica Sons tui? Is this thy Sons coat? Would they not rather be taken for the skins of savage Beasts,
What is to be done then? Why, let not thy heart rest, let all other business rest, let all other business and employment be laid aside, till thou hast his bloud:
What is to be done then? Why, let not thy heart rest, let all other business rest, let all other business and employment be laid aside, till thou hast his blood:
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if he have any hope of attaining heaven, as meat and drink is for the sustaining of his life? That ever it should enter into the heart of a Christian to walk so exactly and curiously contrary to the wayes of God;
if he have any hope of attaining heaven, as meat and drink is for the sustaining of his life? That ever it should enter into the heart of a Christian to walk so exactly and curiously contrary to the ways of God;
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that whereas he every day and hour, sees himself contemned and despised by thee who art his servant, his creature, upon whom he might (without any possible imputation of unrighteousness) pour down the vials of his fierce wrath and indignation;
that whereas he every day and hour, sees himself contemned and despised by thee who art his servant, his creature, upon whom he might (without any possible imputation of unrighteousness) pour down the vials of his fierce wrath and Indignation;
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or thine, or, it may be, both, clogg'd and press'd with all your sins unrepented of (for thou canst not be so wild as to think, thou canst repent of thy sins,
or thine, or, it may be, both, clogged and pressed with all your Sins unrepented of (for thou Canst not be so wild as to think, thou Canst Repent of thy Sins,
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wilfully and irrecoverably to deprive your selves of all those blessed means which God had contrived for your salvation, the power of his Word, the efficacy and virtue of his Sacraments;
wilfully and irrecoverably to deprive your selves of all those blessed means which God had contrived for your salvation, the power of his Word, the efficacy and virtue of his Sacraments;
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Of this nature are those, who are curious and inquisitive into Scripture, great students in it for this end, That they may furnish them with some places, which being violently wrested,
Of this nature Are those, who Are curious and inquisitive into Scripture, great Students in it for this end, That they may furnish them with Some places, which being violently wrested,
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I Have hitherto, as carefully as so short a time would permit (and yet, it may be, with greater earnestness then you could have been content I should) searched into the retired corners of our hearts,
I Have hitherto, as carefully as so short a time would permit (and yet, it may be, with greater earnestness then you could have been content I should) searched into the retired corners of our hearts,
I hope I need not to instruct you, how inexcusably guilty those men render themselves who come with an unprepared heart, with an unsanctified mouth, to the partaking of these heavenly Mysteries:
I hope I need not to instruct you, how inexcusably guilty those men render themselves who come with an unprepared heart, with an unsanctified Mouth, to the partaking of these heavenly Mysteres:
and suck my bloud, that darest incorporate my flesh and bloud into thy self, to make my spotless body an instrument of thy lusts, a temple for the Devil to inhabite and raign in? To crucifie Christ once more,
and suck my blood, that Darest incorporate my Flesh and blood into thy self, to make my spotless body an Instrument of thy Lustiest, a temple for the devil to inhabit and Reign in? To crucify christ once more,
GOod reason there is, that, according to that excess of value and weight, wherewith heavenly and spiritual things do surmount and preponderate earthly and transitory;
GOod reason there is, that, according to that excess of valve and weight, wherewith heavenly and spiritual things do surmount and preponderate earthly and transitory;
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We should not have the glorious Profession of Christianity, so carelesly and sleepily undertaken, so irresolutely and fearfully, nay, cowardly maintain'd;
We should not have the glorious Profession of Christianity, so carelessly and sleepily undertaken, so irresolutely and fearfully, nay, cowardly maintained;
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but to remain strangers, utterly excluded from the least hope of enjoying any fruit of those many glorious Promises which it hath pleased our gracious God,
but to remain Strangers, utterly excluded from the least hope of enjoying any fruit of those many glorious Promises which it hath pleased our gracious God,
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Hearers resembled by that ground, give good heed to the glorious and comfortable promises, which attend Religion, without having respect to many troublesome and melancholick Conditions, which much necessarily go along too ▪ And therefore,
Hearers resembled by that ground, give good heed to the glorious and comfortable promises, which attend Religion, without having respect to many troublesome and melancholic Conditions, which much necessarily go along too ▪ And Therefore,
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whether they have courage and resolution, and to examin their incomes, whether they will bear the charges to muster Souldiers for the Conquest, and Labourers for the Building.
whither they have courage and resolution, and to examine their incomes, whither they will bear the charges to muster Soldiers for the Conquest, and Labourers for the Building.
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But on the other side, unless all these conditions concurr, He has so much care of their credit that he would wish them, not to set one foot further in the employment,
But on the other side, unless all these conditions concur, He has so much care of their credit that he would wish them, not to Set one foot further in the employment,
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7. But might not some poor, low-minded, sinful hearer reply upon our Saviour, and enquire, whence these sums must be rais'd, and these forces mustred.
7. But might not Some poor, low-minded, sinful hearer reply upon our Saviour, and inquire, whence these sums must be raised, and these forces mustered.
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and men of high condition (to wit, such, as because they abound with wealth, think that therefore they are in much better esteem and favour with God then their Brethen) they are worse than vanity,
and men of high condition (to wit, such, as Because they abound with wealth, think that Therefore they Are in much better esteem and favour with God then their Brethren) they Are Worse than vanity,
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yet, such is the mercy of God in Jesus Christ, that so glorious a Bargain is already made to our hands, the gain whereof will redound unto us upon very reasonable conditions;
yet, such is the mercy of God in jesus christ, that so glorious a Bargain is already made to our hands, the gain whereof will redound unto us upon very reasonable conditions;
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Namely, if we can be brought to acknowledg our own beggarly starved estate, and thereby evacuating our selves of all manner of worth and desert in our selves,
Namely, if we can be brought to acknowledge our own beggarly starved estate, and thereby evacuating our selves of all manner of worth and desert in our selves,
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even tread our Parents under our feet, when they lye in our way unto Christ: If we can perfectly detest even the most dearest closest lusts and affectionate sins;
even tread our Parents under our feet, when they lie in our Way unto christ: If we can perfectly detest even the most dearest closest Lustiest and affectionate Sins;
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10. Now all this (as must be showed in many more particulars) is properly to deny our selves, which is a condition that our Saviour makes so necessary and inseparable in every one, that purposes to be any thing the better for Him, that desires to be found in the number of those that have given up their names unto him,
10. Now all this (as must be showed in many more particulars) is properly to deny our selves, which is a condition that our Saviour makes so necessary and inseparable in every one, that Purposes to be any thing the better for Him, that Desires to be found in the number of those that have given up their names unto him,
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But taking them in gross, as a Precept or Law delivered by Christ, and which concerns every man, of what state or condtion soever, that resolves to accept of him for a Lord and Saviour:
But taking them in gross, as a Precept or Law Delivered by christ, and which concerns every man, of what state or condition soever, that resolves to accept of him for a Lord and Saviour:
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We will proceed according to the ordinary Method of expounding a Law: Namely, First, we will in general, consider the nature, meaning, and extent, of this Law;
We will proceed according to the ordinary Method of expounding a Law: Namely, First, we will in general, Consider the nature, meaning, and extent, of this Law;
as namely, that by vertue thereof we are bound to evacuate our selves, and utterly deny, 1. Our own Wisdom or Understanding. 2. Our Will and Affections.
as namely, that by virtue thereof we Are bound to evacuate our selves, and utterly deny, 1. Our own Wisdom or Understanding. 2. Our Will and Affections.
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12. Out of this Commandement, then, considered in general terms only, (for so I shall only handle it in this hours Discourse,) as it is contained in these two words NONLATINALPHABET,
12. Out of this Commandment, then, considered in general terms only, (for so I shall only handle it in this hours Discourse,) as it is contained in these two words,
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Which after I have explain'd and confirm'd by comparing this law with many other precepts of the same nature in the holy Scripture, I shall apply unto your consciences by two useful inforcements.
Which After I have explained and confirmed by comparing this law with many other Precepts of the same nature in the holy Scripture, I shall apply unto your Consciences by two useful enforcements.
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The other, from the wonderful love and kindness in the Law-giver, that requires not so much at our hands as himself hath already voluntarily perform'd, and that for our sakes:
The other, from the wondered love and kindness in the Lawgiver, that requires not so much At our hands as himself hath already voluntarily performed, and that for our sakes:
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It hath no positive active influence upon the work, but it is Principium Occasionale, a condition or state necessarily supposed or prerequired in the subject before the business be accomplished.
It hath no positive active influence upon the work, but it is Principium Occasionale, a condition or state necessarily supposed or prerequired in the Subject before the business be accomplished.
For, as in Physical Generation there can be no superinduction of forms, but the subject which expects a soul must necessarily prepare a room or mansion for it, which cannot be,
For, as in Physical Generation there can be no superinduction of forms, but the Subject which expects a soul must necessarily prepare a room or mansion for it, which cannot be,
an earthly sensual mind, is a Tabernacle fit to entertain the Son of God? were it reasonable to invite Christ to sup in such a mansion, much more to rest and inhabit there?
an earthly sensual mind, is a Tabernacle fit to entertain the Son of God? were it reasonable to invite christ to sup in such a mansion, much more to rest and inhabit there?
It was only a temptation, we know, when God required of Abraham, that his only son Isaac should be offer'd in holocaustum, for a whole burnt-sacrifice, to be utterly consum'd,
It was only a temptation, we know, when God required of Abraham, that his only son Isaac should be offered in Holocaust, for a Whole Burnt-sacrifice, to be utterly consumed,
but also by his perfect and compleat expression of its force and meaning) doth in plain terms resolutely and peremptorily exact from all them that purpose to follow him, a full perfect resignation of themselves to his disposing, without all manner of condition or reservation.
but also by his perfect and complete expression of its force and meaning) does in plain terms resolutely and peremptorily exact from all them that purpose to follow him, a full perfect resignation of themselves to his disposing, without all manner of condition or reservation.
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insomuch, that the holy Spirit of God has taken up almost all the Metaphors that can possibly be imagin'd, the more forcibly to urge this so necessary a Doctrine.
insomuch, that the holy Spirit of God has taken up almost all the Metaphors that can possibly be imagined, the more forcibly to urge this so necessary a Doctrine.
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19. We must not so much as look upon Christ, or glance our eyes upon his glorious mercy, express'd in suffering and satisfying for us (for S. Luke calls this NONLATINALPHABET) but we must resolve to keep them there fix'd,
19. We must not so much as look upon christ, or glance our eyes upon his glorious mercy, expressed in suffering and satisfying for us (for S. Lycia calls this) but we must resolve to keep them there fixed,
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20. When we have been once acquainted, though but imperfectly, with this saving knowledge, we must strait bring our understandings into captivity, unto the obedience thereof;
20. When we have been once acquainted, though but imperfectly, with this Saving knowledge, we must strait bring our understandings into captivity, unto the Obedience thereof;
Hence are those commands, Sell all thou hast. And, lest a man should think, that when the land is sold, he may keep the money in his purse, there follows, And give to the poor.
Hence Are those commands, Fell all thou hast. And, lest a man should think, that when the land is sold, he may keep the money in his purse, there follows, And give to the poor.
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And if there be any thing yet more dear unto thee than thy possessions, as necessary as thy cloaths, despolia teipsum, Put off the old man, with his lusts and affections;
And if there be any thing yet more dear unto thee than thy possessions, as necessary as thy clothes, despolia teipsum, Put off the old man, with his Lustiest and affections;
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Then must thou use it like a slave, with short and coarse dyer, and store of correction, as S. Paul did, NONLATINALPHABET. Nay more, saith he, NONLATINALPHABET.
Then must thou use it like a slave, with short and coarse dyer, and store of correction, as S. Paul did,. Nay more, Says he,.
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Such hatred he bore to that body of sin, which did alwaies accompany him, that not content to over-master it, he did ignominiously stigmatize and brand it with the marks of slavery.
Such hatred he boar to that body of since, which did always accompany him, that not content to overmaster it, he did ignominiously stigmatize and brand it with the marks of slavery.
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24. The strength and vigour of this phrase (which expresses as much indeed, as all the former laid together) we shall the better understand, saith S. Chrysostome, if we consider what it is to deny another:
24. The strength and vigour of this phrase (which Expresses as much indeed, as all the former laid together) we shall the better understand, Says S. Chrysostom, if we Consider what it is to deny Another:
26. Will you see an example of such obedience, and that in the old Law. An extraordinary one you shall find in Exod. 32.29. which depends upon a story which went before, the sum whereof was this:
26. Will you see an Exampl of such Obedience, and that in the old Law. an extraordinary one you shall find in Exod 32.29. which depends upon a story which went before, the sum whereof was this:
Moses, in revenge of that horrible Idolatry which was committed during his absence upon the Mount, commands the sons of Levi to consecrate every man himself unto the Lord, upon his son,
Moses, in revenge of that horrible Idolatry which was committed during his absence upon the Mount, commands the Sons of Levi to consecrate every man himself unto the Lord, upon his son,
And this obedience of theirs, was so acceptable to God, that at Moses death they obtain the blessing of Urim and Thummim above all the Tribes, with this Elogy:
And this Obedience of theirs, was so acceptable to God, that At Moses death they obtain the blessing of Urim and Thummim above all the Tribes, with this Eulogy:
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or any other creature, then Christ hath destroy'd the whole second Table of the Law. For, at the best, we are but to love our neighbours as our selves:
or any other creature, then christ hath destroyed the Whole second Table of the Law. For, At the best, we Are but to love our neighbours as our selves:
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why do we not with the Levites, so commended even now, consecrate every man himself to the Lord upon our kindred and neighbours, destroying all about us? Besides,
why do we not with the Levites, so commended even now, consecrate every man himself to the Lord upon our kindred and neighbours, destroying all about us? Beside,
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if our souls be not our own, Men and brethren, what shall we do? Into what a strait are we faln? We are commanded to love our Brethren as our own souls,
if our Souls be not our own, Men and brothers, what shall we do? Into what a strait Are we fallen? We Are commanded to love our Brothers as our own Souls,
29. We therefore, who have given up our Names unto Christ, must expect to enjoy the fruits of his Obedience, by treading in the same steps which he hath left unto us.
29. We Therefore, who have given up our Names unto christ, must expect to enjoy the fruits of his obedience, by treading in the same steps which he hath left unto us.
For, whereas he voluntarily undertook the form and fashion of a Servant, and being Lord of Heaven and Earth, despised and neglected the riches and glory of this world:
For, whereas he voluntarily undertook the from and fashion of a Servant, and being Lord of Heaven and Earth, despised and neglected the riches and glory of this world:
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31. Peccatum non est appetitus malarum rerum sed desertio meliorum, (saith St. Augustine quoted by Lombard, 2 Sent. 42. dist. ) i. e. Sin does not consist in desiring ' or lusting after things which in their own natures are evil and inconvenient,
31. Peccatum non est Appetitus malarum rerum sed desertio meliorum, (Says Saint Augustine quoted by Lombard, 2 Sent. 42. Dist.) i. e. since does not consist in desiring ' or lusting After things which in their own nature's Are evil and inconvenient,
nor burn incense to the pride of our hearts, &c. 32. Conceive then the meaning of this Law to be such, as if it had been more fully inlarg'd on this wise:
nor burn incense to the pride of our hearts, etc. 32. Conceive then the meaning of this Law to be such, as if it had been more Fully enlarged on this wise:
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and spend his most serious morning thoughts, in pondering and weighing, whether those benefits, which Christ hath promised to communicate to every one that shall be joyned and marryed to him by a lively faith, be worthy his acceptation:
and spend his most serious morning thoughts, in pondering and weighing, whither those benefits, which christ hath promised to communicate to every one that shall be joined and married to him by a lively faith, be worthy his acceptation:
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nor so much as offer'd equally and universally to all, (For not many have ground to hope for much wealth, Not many wise, not many learned, saith St. Paul. ) Yet to every man, whom God hath called to the acknowledgment of the Gospel;
nor so much as offered equally and universally to all, (For not many have ground to hope for much wealth, Not many wise, not many learned, Says Saint Paul.) Yet to every man, whom God hath called to the acknowledgment of the Gospel;
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these inestimable benefits are offered and presented bona fide, without any impossible condition, so that (let the Disputers of this Age, say what they will) it shall be found, that those who have failed and come short of these glories offered, may thank themselves for it,
these inestimable benefits Are offered and presented Bona fide, without any impossible condition, so that (let the Disputers of this Age, say what they will) it shall be found, that those who have failed and come short of these Glories offered, may thank themselves for it,
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It is impossible, but that you should likewise acknowledg, that it were meer madness for a man to imagin to himself any the most vanishing faint expectation of those glorious Promises,
It is impossible, but that you should likewise acknowledge, that it were mere madness for a man to imagine to himself any the most vanishing faint expectation of those glorious Promises,
35. Therefore resolve upon something, If the Lord be God follow him, serve him, conform your selves to the form of new obedience, which he hath prescribed:
35. Therefore resolve upon something, If the Lord be God follow him, serve him, conform your selves to the from of new Obedience, which he hath prescribed:
and ordered them just Roman-wise, the strongest in the Rear, 1. Death, and 2. the sting of that, Sin; and 3. the poyson of that sting, The Law. But over all these, we are more then Conquerours;
and ordered them just Roman-wise, the Strongest in the Rear, 1. Death, and 2. the sting of that, since; and 3. the poison of that sting, The Law. But over all these, we Are more then Conquerors;
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for, what could the Primitive Christians expect, having all the world their Enemies, but reproaches, exiles, deportations, even horrible torments and death.
for, what could the Primitive Christians expect, having all the world their Enemies, but Reproaches, exiles, deportations, even horrible torments and death.
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37. But we (blessed be our gracious God) are so farr from being annoyed with such difficulties and pressures in the way, that all those are to be feared and expected by them, that dare deny the Profession of our glorious Religion.
37. But we (blessed be our gracious God) Are so Far from being annoyed with such difficulties and pressures in the Way, that all those Are to be feared and expected by them, that Dare deny the Profession of our glorious Religion.
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Preferr not riches nor honours, before me, which is no more then many Philosophers have done for those vulgar changeable Gods which themselves have contemned.
Prefer not riches nor honours, before me, which is no more then many Philosophers have done for those Vulgar changeable God's which themselves have contemned.
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and yet, for all that, travelled more earnestly after an airy phantastical happiness of their own then we (to our extream shame be it spoken) do after the true one:
and yet, for all that, traveled more earnestly After an airy fantastical happiness of their own then we (to our extreme shame be it spoken) do After the true one:
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Having such advantages, even above the blessed Apostles and ancient Martyrs, Let us walk as becometh the children of God, having our eyes fastened upon the Lord our Salvation,
Having such advantages, even above the blessed Apostles and ancient Martyrs, Let us walk as Becometh the children of God, having our eyes fastened upon the Lord our Salvation,
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Not admitting our own carnal reason and wordly wisdom into counsel about his Worship, nor believing any thing which he has propos'd unto us in his Word,
Not admitting our own carnal reason and wordly Wisdom into counsel about his Worship, nor believing any thing which he has proposed unto us in his Word,
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39. Again, we must subdue our Affections to be ruled and squared according to the good Will of God, rejoycing to see our most beloved sins discover'd and rebuk'd,
39. Again, we must subdue our Affections to be ruled and squared according to the good Will of God, rejoicing to see our most Beloved Sins discovered and rebuked,
Lastly, We must be ready for Christ his sake, to root out of our hearts, that extravagant immoderate Love of our own selves, that private affection, as Basil calleth it;
Lastly, We must be ready for christ his sake, to root out of our hearts, that extravagant immoderate Love of our own selves, that private affection, as Basil calls it;
40. Thus have you heard in General tearms largely, and, I fear, tediously, delivered the sum and effect of this Doctrin of Self-Denyal, (for the restraining of it to particular Cases, I have reserved to another hour):
40. Thus have you herd in General terms largely, and, I Fear, tediously, Delivered the sum and Effect of this Doctrine of Self-Denyal, (for the restraining of it to particular Cases, I have reserved to Another hour):
Now I will, according to my promise, as earnestly as I can, inforce this necessary duty upon you, from the two Circumstances before-mentioned, viz. 1. From the greater reasonableness in the thing commanded;
Now I will, according to my promise, as earnestly as I can, enforce this necessary duty upon you, from the two circumstances beforementioned, viz. 1. From the greater reasonableness in the thing commanded;
And 2. Extream Love and Kindness of the Law-giver, that hath in his own person, given us a perfect example directing us how we should fulfill his command.
And 2. Extreme Love and Kindness of the Lawgiver, that hath in his own person, given us a perfect Exampl directing us how we should fulfil his command.
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To omit, how all creatures, in acknowledgment of that duty which they owe to God their Creator, do willingly submit themselves to his disposition, denying their own specifical private natures for the general good of the world. For example;
To omit, how all creatures, in acknowledgment of that duty which they owe to God their Creator, do willingly submit themselves to his disposition, denying their own specifical private nature's for the general good of the world. For Exampl;
Surely, Man above all the World beside, (not excepting that glorious heavenly Host of Angels,) is by a more indissoluble Adamantine chain oblig'd and bound to his Maker;
Surely, Man above all the World beside, (not excepting that glorious heavenly Host of Angels,) is by a more indissoluble Adamantine chain obliged and bound to his Maker;
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but) I may well say, he will never show a greater, we, his unworthy creatures, are bound to express some greater measure of thankful obedience then we were for our Creation.
but) I may well say, he will never show a greater, we, his unworthy creatures, Are bound to express Some greater measure of thankful Obedience then we were for our Creation.
And, yet even then, the least that could be expected from us, was a full perfect resignation of our selves, to the disposition of that God that gave us our being.
And, yet even then, the least that could be expected from us, was a full perfect resignation of our selves, to the disposition of that God that gave us our being.
Nothing then can be more reasonable, then that a Christian should be commanded, not to prefer the fulfilling of his own will before Gods Will nor to suffer that his carnal desires, should have greater power and sway with him,
Nothing then can be more reasonable, then that a Christian should be commanded, not to prefer the fulfilling of his own will before God's Will nor to suffer that his carnal Desires, should have greater power and sway with him,
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He of whose fulness we have all received, did utterly evacuate and empty himself of his Glory and Majesty, denying to himself such things, which he would not,
He of whose fullness we have all received, did utterly evacuate and empty himself of his Glory and Majesty, denying to himself such things, which he would not,
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Ye know (saith St. Paul, 2 Cor. 8.9.) the grace of our Lord Jesus Christ, that though he was rich, he became poor, that ye through his poverty might be made rich.
You know (Says Saint Paul, 2 Cor. 8.9.) the grace of our Lord jesus christ, that though he was rich, he became poor, that you through his poverty might be made rich.
for I suppose the World it self would not contain the Books that might be written of his dangers, his temptations, his fastings, his travels, his disgraces, torments, and death;
for I suppose the World it self would not contain the Books that might be written of his dangers, his temptations, his Fastings, his travels, his disgraces, torments, and death;
46. It behoved him (saith St. Paul ) to be made like his Brethren in all things, that he might be a merciful and faithful High-Priest in things pertaining to God, to make reconciliation for the sins of the People;
46. It behooved him (Says Saint Paul) to be made like his Brothers in all things, that he might be a merciful and faithful High-Priest in things pertaining to God, to make reconciliation for the Sins of the People;
and, being more intrinsecal to us then our own Natures (as the Schools do boldly express) doth know our most hidden thoughts, long before they are, that he, notwithstanding, should descend to submit himself to the same infirmities and temptations with us, to this end, that by bettering and adding to that knowledg which he had before of our wants and miseries, to wit, by perfecting and increasing-his former speculative knowledg by a new acquired experimental knowledg, he might be better acquainted with what we want,
and, being more intrinsical to us then our own Nature's (as the Schools do boldly express) does know our most hidden thoughts, long before they Are, that he, notwithstanding, should descend to submit himself to the same infirmities and temptations with us, to this end, that by bettering and adding to that knowledge which he had before of our Wants and misery's, to wit, by perfecting and increasing-his former speculative knowledge by a new acquired experimental knowledge, he might be better acquainted with what we want,
47. See, Behold (beloved Christians) how for our sakes, he hath enlarg'd, as it were, three of his glorious incomprehensible Attributes, 1. His Omniscience, by knowing that personally and experimentally, which he did before only know contemplatively. 2. His Mercy, in that this his Knowledg, doth more incite his Goodness.
47. See, Behold (Beloved Christians) how for our sakes, he hath enlarged, as it were, three of his glorious incomprehensible Attributes, 1. His Omniscience, by knowing that personally and experimentally, which he did before only know contemplatively. 2. His Mercy, in that this his Knowledge, does more incite his goodness.
And 3. his Omnipotent Power, for (saith the Text) in that he himself hath suffered, being tempted, he is (thereby) able to succour them which are tempted.
And 3. his Omnipotent Power, for (Says the Text) in that he himself hath suffered, being tempted, he is (thereby) able to succour them which Are tempted.
There seems likewise to be an access to his Glory by this his great Humility; For saith the Text in Heb. 5.5. Christ glorified not himself to be an High Priest.
There seems likewise to be an access to his Glory by this his great Humility; For Says the Text in Hebrew 5.5. christ glorified not himself to be an High Priest.
49. And if these things be so, then (in the first place), How miserably are those deceived, that think they have sufficiently (observ'd this Commandement when they deny to themselves some one delightful insinuating affection, some one enormous crying sin, to which they see others wilfully and scandalously devoted;
49. And if these things be so, then (in the First place), How miserably Are those deceived, that think they have sufficiently (observed this Commandment when they deny to themselves Some one delightful insinuating affection, Some one enormous crying since, to which they see Others wilfully and scandalously devoted;
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Which of you (Beloved Christians) hath not solemnly, and publickly, sworn and vowed to Almighty God at your Baptism, not to prefer the vain pomp and vanities of this world, much less, the abominable crimes thereof, above your Saviour, into whose name you were baptized?
Which of you (beloved Christians) hath not solemnly, and publicly, sworn and vowed to Almighty God At your Baptism, not to prefer the vain pomp and vanities of this world, much less, the abominable crimes thereof, above your Saviour, into whose name you were baptised?
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54. Are not you then most shamefully perjur'd, when you are so far from renouncing the vanities of this world for Christ his sake, that you will not be withdrawn from the crimes of it? When the base lust of an Harlot,
54. are not you then most shamefully perjured, when you Are so Far from renouncing the vanities of this world for christ his sake, that you will not be withdrawn from the crimes of it? When the base lust of an Harlot,
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Think you that you are less sinners than they whose bloud Pilate mingled with the sacrifices, or those upon whom the Tower of Siloe fell? So let me say unto you:
Think you that you Are less Sinners than they whose blood Pilate mingled with the Sacrifices, or those upon whom the Tower of Siloe fell? So let me say unto you:
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Think you, that because God shewed so terrible an example upon Ananias and Saphira, for their lying to the Holy Ghost, by taking them away suddenly, by a fearful death;
Think you, that Because God showed so terrible an Exampl upon Ananias and Sapphira, for their lying to the Holy Ghost, by taking them away suddenly, by a fearful death;
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What else do those that spend their time in idle vain Lying, in fruitless Oaths, in unnecessary Blasphemy? They can be content to see Christ himself almost every day naked, and do not cloathe him;
What Else do those that spend their time in idle vain Lying, in fruitless Oaths, in unnecessary Blasphemy? They can be content to see christ himself almost every day naked, and do not cloth him;
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58. Lastly, What will become of me, and you, (beloved Fathers and brethren of the Clergy)? We to whom God hath entrusted the exercise and managing of three or four of his glorious Attributes:
58. Lastly, What will become of me, and you, (Beloved Father's and brothers of the Clergy)? We to whom God hath Entrusted the exercise and managing of three or four of his glorious Attributes:
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59. What then will become of us, if we, notwithstanding these great ingagements, these inestimable prerogatives, shall turn this Wisdom of God into foolishness, by exalting,
59. What then will become of us, if we, notwithstanding these great engagements, these inestimable prerogatives, shall turn this Wisdom of God into foolishness, by exalting,
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if we shall render his goodness suspected to our hearers, as if those frequent and plentiful Offers of pity and compassion, were only empty histrionical expressions,
if we shall render his Goodness suspected to our hearers, as if those frequent and plentiful Offers of pity and compassion, were only empty histrionical expressions,
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and they that turn many to righteousness, as the stars for ever and ever. Not as those vulgar ordinary stars, that have light enough only to make them visible;
and they that turn many to righteousness, as the Stars for ever and ever. Not as those Vulgar ordinary Stars, that have Light enough only to make them visible;
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And the preferment we are likely to gain, is very answerable to our loss, we shall be glorious shining fire-brands, of the first magnitude, in whose fearful horrible destruction, God will shew what he is able to do.
And the preferment we Are likely to gain, is very answerable to our loss, we shall be glorious shining firebrands, of the First magnitude, in whose fearful horrible destruction, God will show what he is able to do.
If whilest I preach unto you Jesus Christ, I could think it worth my labour to lose a thought about the purchasing of a vain, fruitless reputation, and opinion amongst my hearers;
If whilst I preach unto you jesus christ, I could think it worth my labour to loose a Thought about the purchasing of a vain, fruitless reputation, and opinion among my hearers;
It being a business, in the effecting whereof, above all the works which God ever made since he began to work, he most especially glorified almost all his divine Attributes:
It being a business, in the effecting whereof, above all the works which God ever made since he began to work, he most especially glorified almost all his divine Attributes:
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Why, was he then indeed the Carpenter's son? was it a confession, and not humility, that he call'd himself the son of man? Were the torments of his passion and death (as himself seems to intimate, Joh. 16.21.) only the pangs and throws of his new birth? 3. By no means:
Why, was he then indeed the Carpenter's son? was it a Confessi, and not humility, that he called himself the son of man? Were the torments of his passion and death (as himself seems to intimate, John 16.21.) only the pangs and throws of his new birth? 3. By no means:
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He was even in the extreamest degree, and lowest point of his humiliation: yea, when himself in that last terrible Agony, did seem to call it in question;
He was even in the Extremest degree, and lowest point of his humiliation: yea, when himself in that last terrible Agony, did seem to call it in question;
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otherwise, this season dedicated to the memory thereof, would not have been so acceptable to the primitive Christians, to make them (as it were in revenge and faction against the late melancholy time of Fasting and repentance) for its sake, to set up an Anti-Lent,
otherwise, this season dedicated to the memory thereof, would not have been so acceptable to the primitive Christians, to make them (as it were in revenge and faction against the late melancholy time of Fasting and Repentance) for its sake, to Set up an Anti-Lent,
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and to appoint other forty daies of Feasting and triumph, which was more (as Tertullian boasteth) then all the solemn Holy-daies of the Heathen joyned together.
and to appoint other forty days of Feasting and triumph, which was more (as Tertullian boasts) then all the solemn Holidays of the Heathen joined together.
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Yea, so scrupulous were they in the celebration of this Feast, (quite opposite to the solemn peevishness of some Christians of our times) that for the whole space between Easter and Pentecost,
Yea, so scrupulous were they in the celebration of this Feast, (quite opposite to the solemn peevishness of Some Christians of our times) that for the Whole Molle between Easter and Pentecost,
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so much as De geniculis adorare (in the witty barbarous expression of the same Father, in his Book De Corona Militis ) they would not shew so much faint heartedness and dejection, as to kneel at prayers.
so much as De geniculis adorare (in the witty barbarous expression of the same Father, in his Book De Corona Militis) they would not show so much faint heartedness and dejection, as to kneel At Prayers.
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I will endeavour (being to conclude the solemn celebration of this Feast) by way of Use and Application, to discover the issue and fruit thereof in respect of us;
I will endeavour (being to conclude the solemn celebration of this Feast) by Way of Use and Application, to discover the issue and fruit thereof in respect of us;
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7. Now we find many things ascribed to Christs Life and Death in Holy Scripture, only as to Patterns and exemplary causes, being Duties which the consideration of Christs Death and Resurrection, ought proportionably to exact from us:
7. Now we find many things ascribed to Christ Life and Death in Holy Scripture, only as to Patterns and exemplary Causes, being Duties which the consideration of Christ Death and Resurrection, ought proportionably to exact from us:
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And both being extremely necessary, It shall be this hours employment, to shew with what good reason we celebrate a feast at this time, that we should not terminate our contemplation only on the great love and bowels of compassions on Good-Friday expressed unto us;
And both being extremely necessary, It shall be this hours employment, to show with what good reason we celebrate a feast At this time, that we should not terminate our contemplation only on the great love and bowels of compassions on Good friday expressed unto us;
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10. Which, that I may more fully and distinctly confirm unto you, I will divide into two Propositions, which if sufficiently maintain'd, doth necessarily infer the Doctrine. The first whereof is this:
10. Which, that I may more Fully and distinctly confirm unto you, I will divide into two Propositions, which if sufficiently maintained, does necessarily infer the Doctrine. The First whereof is this:
That the purpose of Christ, who satisfied for our sins, and the Covenant which he made with God, who accepted of this satisfaction, was not, that remission of sins should immediately ensue upon his death,
That the purpose of christ, who satisfied for our Sins, and the Covenant which he made with God, who accepted of this satisfaction, was not, that remission of Sins should immediately ensue upon his death,
but only upon performance of the Conditions of the new Covenant made in Christs Bloud; which are, unfeigned Repentance for Sin, and a serious Conversion unto God by Faith. The Second:
but only upon performance of the Conditions of the new Covenant made in Christ Blood; which Are, unfeigned Repentance for since, and a serious Conversion unto God by Faith. The Second:
And first of the first, namely, That the purpose of Christ, who, &c. 11. I confess, it would be no hard matter for a Disputant, meeting with an adversary that would be content to be swayed and governed by Reason alone;
And First of the First, namely, That the purpose of christ, who, etc. 11. I confess, it would be no hard matter for a Disputant, meeting with an adversary that would be content to be swayed and governed by Reason alone;
As there have not wanted men on the other side, who have dared to affirm, That Christs Bloud, according to exact estimation, did amount to a certain value, by the worth and cost whereof, such a set number as shall be saved, were redeem'd and purchas'd.
As there have not wanted men on the other side, who have dared to affirm, That Christ Blood, according to exact estimation, did amount to a certain valve, by the worth and cost whereof, such a Set number as shall be saved, were redeemed and purchased.
What a fearful dangerous curiosity is this? Is it not a piece of Judas his sin, to set our own estimation and value, to make a bargain, and sale of Christs Death;
What a fearful dangerous curiosity is this? Is it not a piece of Judas his since, to Set our own estimation and valve, to make a bargain, and sale of Christ Death;
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13. But leaving these vain phantastical Calculations to their chief Professours, the Schoolmen, who are so unreasonably addicted to this dreaming Learning, that nothing can escape their Compass and Ballance.
13. But leaving these vain fantastical Calculations to their chief Professors, the Schoolmen, who Are so unreasonably addicted to this dreaming Learning, that nothing can escape their Compass and Balance.
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whose good actions they have found to encrease just in Octupla ratione: so that, for example, her twentieth good action, did exceed the first in virtue and intention of Grace,
whose good actions they have found to increase just in Octupla ratione: so that, for Exampl, her twentieth good actium, did exceed the First in virtue and intention of Grace,
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14. Is not this (Beloved Friends) a learning and wisdom to be pitied? Is not this that disease which S. Paul discovers (1 Tim. 6.) the effect whereof, is to make men sick about vain questions,
14. Is not this (beloved Friends) a learning and Wisdom to be pitied? Is not this that disease which S. Paul discovers (1 Tim. 6.) the Effect whereof, is to make men sick about vain questions,
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and oppositions of science, falsly so called? Therefore leaving these vain Speculations, as likewise others about the business in hand, no less curious,
and oppositions of science, falsely so called? Therefore leaving these vain Speculations, as likewise Others about the business in hand, no less curious,
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As namely, Whether God could have contrived any course for mans salvation, beside that which he prosecuted? Whether, without accepting any satisfaction to his Justice, he could freely and absolutely have remitted our sins?
As namely, Whither God could have contrived any course for men salvation, beside that which he prosecuted? Whither, without accepting any satisfaction to his justice, he could freely and absolutely have remitted our Sins?
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15. For, what use or profit can be made of these Questions, though with never so great subtilty and curiosity stated? Besides, we find that God had professed unto Adam, that his death, together with the destruction of all mankind, should be the reward of the breach of his Covenant.
15. For, what use or profit can be made of these Questions, though with never so great subtlety and curiosity stated? Beside, we find that God had professed unto Adam, that his death, together with the destruction of all mankind, should be the reward of the breach of his Covenant.
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By which means Gods Justice being interested in the business, the very grounds and foundation of this latter question are destroyed, the doubt and scrue whereof must needs have been blasphemous:
By which means God's justice being interested in the business, the very grounds and Foundation of this latter question Are destroyed, the doubt and scrue whereof must needs have been blasphemous:
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to be only a great Complement, whereby God shews unto mankind, that, though he could easily have remitted their sins without any satisfaction (for whatsoever is possible to God is easie) notwithstanding, that they should see, He would strain himself even farther for them, was very requisite;
to be only a great Compliment, whereby God shows unto mankind, that, though he could Easily have remitted their Sins without any satisfaction (for whatsoever is possible to God is easy) notwithstanding, that they should see, He would strain himself even farther for them, was very requisite;
And thereupon our Apostle (in Rom. 3.25.) saith, that God hath set forth his Son to be a propitiation through faith in his Bloud, to declare his righteousness for the remission of sins, that are past through the forbearance of God.
And thereupon our Apostle (in Rom. 3.25.) Says, that God hath Set forth his Son to be a propitiation through faith in his Blood, to declare his righteousness for the remission of Sins, that Are passed through the forbearance of God.
and death, precisely considered, and excluding the power and virtue of his Resurrection and glorious life? Why, Reconciliation to God, Justification or remission of sins,
and death, precisely considered, and excluding the power and virtue of his Resurrection and glorious life? Why, Reconciliation to God, Justification or remission of Sins,
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For so we should not only contradict the grounds of Gods holy Word, but also rase and destroy the very foundations of the second Covenant. 19. For answer;
For so we should not only contradict the grounds of God's holy Word, but also raze and destroy the very foundations of the second Covenant. 19. For answer;
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We must consider our Reconciliation under a twofold state (according to the Distinction of the Reverend and learned Dr Davenant Bishop of Salisbury ). 1. Either as it is Applicabilis, not yet actually conferr'd:
We must Consider our Reconciliation under a twofold state (according to the Distinction of the Reverend and learned Dr Davenant Bishop of Salisbury). 1. Either as it is Applicabilis, not yet actually conferred:
the Hand-Writing which was against us, which Christ nailed unto his Cross (as S. Paul saith, Col. 1.) delivering us from the curse and obligation thereof:
the Handwriting which was against us, which christ nailed unto his Cross (as S. Paul Says, Col. 1.) delivering us from the curse and obligation thereof:
But also, there was a new gracious Covenant, or (which is a word expressing greater comfort to us) a new Will or Testament made, wherein Christ hath bequeathed unto us many glorious Legacies, which we shall undoubtedly receive,
But also, there was a new gracious Covenant, or (which is a word expressing greater Comfort to us) a new Will or Testament made, wherein christ hath bequeathed unto us many glorious Legacies, which we shall undoubtedly receive,
That, first, whereas God, by reason of sin, was implacably angry with us, would by no means accept of any reconciliation with us, would hearken to no conditions:
That, First, whereas God, by reason of since, was implacably angry with us, would by no means accept of any reconciliation with us, would harken to no conditions:
or, to speak more significantly in S. Paul 's language ( Eph. 2.16.) Enmity is slain. Secondly, that whereas before we were liable to be tried before the throne of his exact severe rigorous Justice,
or, to speak more significantly in S. Paul is language (Ephesians 2.16.) Enmity is slave. Secondly, that whereas before we were liable to be tried before the throne of his exact severe rigorous justice,
yet tyed to such as are not only possible, but, by the help of his Spirit which inwardly disposeth and co-operateth with us, with ease and pleasure to be performed.
yet tied to such as Are not only possible, but, by the help of his Spirit which inwardly Disposeth and co-operateth with us, with ease and pleasure to be performed.
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Nay more, whereas before we were justly delivered into the power of Satan, now being reconciled to God by the Bloud of Christ, we are (as it is in Col. 1.13.) delivered from the power of darkness,
Nay more, whereas before we were justly Delivered into the power of Satan, now being reconciled to God by the Blood of christ, we Are (as it is in Col. 1.13.) Delivered from the power of darkness,
22. And therefore what dangerous consequences do attend that Doctrine which teacheth, That immediately upon the death of Christ, all our sins are actually forgiven us, and we effectually reconciled.
22. And Therefore what dangerous consequences do attend that Doctrine which Teaches, That immediately upon the death of christ, all our Sins Are actually forgiven us, and we effectually reconciled.
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If we, that is, the Elect of God (for I am resolved to have to do with none else at this time) be effectually reconciled to God, by vertue of Christs death, having obtain'd a full perfect remission of all our sins, why are we frighted;
If we, that is, the Elect of God (for I am resolved to have to do with none Else At this time) be effectually reconciled to God, by virtue of Christ death, having obtained a full perfect remission of all our Sins, why Are we frighted;
or to say truly, injured with new Covenants? why are we, seeing our Debts are paid to the utmost farthing, the Creditor's demands exactly satisfied, the Obligation cancell'd;
or to say truly, injured with new Covenants? why Are we, seeing our Debts Are paid to the utmost farthing, the Creditor's demands exactly satisfied, the Obligation canceled;
And yet, unless we do earnestly repent us of our sins, and with a lively Faith adhere to God's Promises, we shall never be reconciled unto God! Or these, All our sins are already remitted,
And yet, unless we do earnestly Repent us of our Sins, and with a lively Faith adhere to God's Promises, we shall never be reconciled unto God! Or these, All our Sins Are already remitted,
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for, How can the Word be an Instrument of that, which was long ago absolutely perform'd and purchased? And therefore Christ his preaching, his miracles,
for, How can the Word be an Instrument of that, which was long ago absolutely performed and purchased? And Therefore christ his preaching, his Miracles,
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and many more blessed means of our Salvation, were not instituted for this end, to make us capable of Remission of our Sins (for that (it seems) was already not only meritoriously,
and many more blessed means of our Salvation, were not instituted for this end, to make us capable of Remission of our Sins (for that (it seems) was already not only meritoriously,
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but only for this end, That whilst they live here, to their thinking, in danger and hazard, (but they are Fools for thinking so) they may now and then be a little cheared and comforted with apprehending what Christ hath done for them,
but only for this end, That while they live Here, to their thinking, in danger and hazard, (but they Are Fools for thinking so) they may now and then be a little cheered and comforted with apprehending what christ hath done for them,
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Thus the Covenant which God hath sworn shall be everlasting, is by the improvidence and ignorance of some men rendred unprofitable, yea utterly abrogated:
Thus the Covenant which God hath sworn shall be everlasting, is by the improvidence and ignorance of Some men rendered unprofitable, yea utterly abrogated:
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Notwithstanding we should stand upon good terms with God, unless we shall conceive of Him worse then of the most oppressing Usurer, that when a debt is dischar'gd,
Notwithstanding we should stand upon good terms with God, unless we shall conceive of Him Worse then of the most oppressing Usurer, that when a debt is dischar'gd,
I say, to see such a one to be utterly cast away, without all hopes and possibility of being able to pay him our thanks, would be a spectacle, which would grieve and pierce our very souls, it would be a renting to our bowels.
I say, to see such a one to be utterly cast away, without all hope's and possibility of being able to pay him our thanks, would be a spectacle, which would grieve and pierce our very Souls, it would be a renting to our bowels.
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29. We all do worthily condemn and detest, that blasphemous Heresie of the Socinians, who exclude the meritorious death and sufferings of Christ, from having any necessary influence into our Justification,
29. We all do worthily condemn and detest, that blasphemous Heresy of the socinians, who exclude the meritorious death and sufferings of christ, from having any necessary influence into our Justification,
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or Salvation, making it of no greater vertue then the sufferings of the blessed Martyrs, who by their death, set their Seal and Testimony to the Truth of the Gospel, which freely offers forgiveness of sins to all penitent believers.
or Salvation, making it of no greater virtue then the sufferings of the blessed Martyrs, who by their death, Set their Seal and Testimony to the Truth of the Gospel, which freely offers forgiveness of Sins to all penitent believers.
and new life, by taking from it the chief and proper effect thereof, which is an actual vindication of us from the power of sin, into the glorious liberty of the sons of God, by the power of Christs Spirit plentifully by him diffused and shed abroad in our hearts,
and new life, by taking from it the chief and proper Effect thereof, which is an actual vindication of us from the power of since, into the glorious liberty of the Sons of God, by the power of Christ Spirit plentifully by him diffused and shed abroad in our hearts,
whereas St. Paul hath another kind of conceit of Christs Resurrection: for, saith he, in Heb. 5.9. Christ being made perfect, ( i. e. glorified, c. 2.10.) becomes Author of eternal Salvation to all that obey him:
whereas Saint Paul hath Another kind of conceit of Christ Resurrection: for, Says he, in Hebrew 5.9. christ being made perfect, (i. e. glorified, c. 2.10.) becomes Author of Eternal Salvation to all that obey him:
Notwithstanding, if in this place, as well as before, we shall be content to submit our Reason to Scripture, We shall find, that according to a Covenant made between Christ and his Father, he was content not to challenge to himself any right of Dominion and Rule over us, till he had perfectly deserv'd and earn'd it by a former voluntary submission and humiliation of himself.
Notwithstanding, if in this place, as well as before, we shall be content to submit our Reason to Scripture, We shall find, that according to a Covenant made between christ and his Father, he was content not to challenge to himself any right of Dominion and Rule over us, till he had perfectly deserved and earned it by a former voluntary submission and humiliation of himself.
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32. The conditions on Christ's part we find most exactly performed by him, wholly resigning and prostrating his own will to the will & disposition of his Father.
32. The conditions on Christ's part we find most exactly performed by him, wholly resigning and prostrating his own will to the will & disposition of his Father.
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At his private Passion, which immediately went before his Attachment, when he was sacrificed, and even crucified, alone in the Garden, without the assistance and malice of a trayterous Disciple, of the chief Priests or Romans:
At his private Passion, which immediately went before his Attachment, when he was sacrificed, and even Crucified, alone in the Garden, without the assistance and malice of a traitorous Disciple, of the chief Priests or Roman:
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Though he retain'd that innocent fear of death and shame which is natural to Man, which forced him to cry out, Father, if it be possible, let this Cup pass from me:
Though he retained that innocent Fear of death and shame which is natural to Man, which forced him to cry out, Father, if it be possible, let this Cup pass from me:
but rather dangerous, to some conclusion, which he is resolved to maintain against the Papists, we their Scholars are oblig'd to make good their jealousies and (may be) groundless suspitions.
but rather dangerous, to Some conclusion, which he is resolved to maintain against the Papists, we their Scholars Are obliged to make good their jealousies and (may be) groundless suspicions.
It lies upon us to maintain, that St. John 's Baptism, was one and the same Sacrament with that of Christs, contrary to express words of Scripture, and something else:
It lies upon us to maintain, that Saint John is Baptism, was one and the same Sacrament with that of Christ, contrary to express words of Scripture, and something Else:
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That, For the joy which was set before him, (that is, Having an eye to the glorious reward and fruit of his suffering) he endured the Cross, and despised the shame, and therefore is set up at the right hand of Glory.
That, For the joy which was Set before him, (that is, Having an eye to the glorious reward and fruit of his suffering) he endured the Cross, and despised the shame, and Therefore is Set up At the right hand of Glory.
and given him a Name which is above every Name, &c. Nay, St. Paul makes the obtaining a Rule and Dominion over man-kind, a main end of his death, (for in Rom. 14.9. he saith, ) NONLATINALPHABET, For this end, Christ both dyed and rose again, that he might be Lord both of the dead and of the living.
and given him a Name which is above every Name, etc. Nay, Saint Paul makes the obtaining a Rule and Dominion over mankind, a main end of his death, (for in Rom. 14.9. he Says,), For this end, christ both died and rose again, that he might be Lord both of the dead and of the living.
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36. This therefore I think, we shall agree upon, That it was the purpose and immutable decree of God, that after the fall and misery of man, whatsoever good should befal us toward our restitution and repairing to our lost happiness, should be convey'd unto us by our own nature, That the Seed of the Woman should break the Serpent's head;
36. This Therefore I think, we shall agree upon, That it was the purpose and immutable Decree of God, that After the fallen and misery of man, whatsoever good should befall us towards our restitution and repairing to our lost happiness, should be conveyed unto us by our own nature, That the Seed of the Woman should break the Serpent's head;
37. Now that these great projects and entendments might be brought about, and that the Humane Nature might be furnish'd with ability to discharge this Province,
37. Now that these great projects and entendments might be brought about, and that the Humane Nature might be furnished with ability to discharge this Province,
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God the Father, for the merit of Christ's great humility, by his Resurrection, hath highly exalted him farr above all Principality and Power, and might, and dominion,
God the Father, for the merit of Christ's great humility, by his Resurrection, hath highly exalted him Far above all Principality and Power, and might, and dominion,
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38. And thus much Christ himself confesseth, and acknowledgeth presently upon his Resurrection for then he saith, All power is given unto me in Heaven and Earth.
38. And thus much christ himself Confesses, and acknowledgeth presently upon his Resurrection for then he Says, All power is given unto me in Heaven and Earth.
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And as his Father David was anointed and deputed by God to the Kingdom, but received not actual possession of it till after many persecutions and afflictions at the hands of his Master Saul: In like manner,
And as his Father David was anointed and deputed by God to the Kingdom, but received not actual possession of it till After many persecutions and afflictions At the hands of his Master Saul: In like manner,
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For while he lived here among men, he professed he was so farr from being a King, that he had no sufficient authority given him to be a petty Judg in a case of Inheritance:
For while he lived Here among men, he professed he was so Far from being a King, that he had no sufficient Authority given him to be a Petty Judge in a case of Inheritance:
And that wicked Pilas himself had power given him from Heaven to become his Judg: So that, though in the days of his flesh, he was Heir of all things,
And that wicked Pilas himself had power given him from Heaven to become his Judge: So that, though in the days of his Flesh, he was Heir of all things,
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we find in Holy Scripture, that according to the several dispositions and qualifications of men here on earth, He hath both a Scepter of righteousness to govern and protect his faithful subjects and servants;
we find in Holy Scripture, that according to the several dispositions and qualifications of men Here on earth, He hath both a Sceptre of righteousness to govern and Pact his faithful subject's and Servants;
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and a rod of Iron, to break the wicked in pieces like a potter's vessel. And though the greatest part of the world will acknowledge no subjection to Christ's Kingdom;
and a rod of Iron, to break the wicked in Pieces like a potter's vessel. And though the greatest part of the world will acknowledge no subjection to Christ's Kingdom;
notwithstanding, this does not take away his authority over them, no more than the murmuting, and rebellion of the Israelites did depose Moses their Governour.
notwithstanding, this does not take away his Authority over them, no more than the murmuting, and rebellion of the Israelites did depose Moses their Governor.
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Now the first business he took in hand, presently upon his Resurrection, when all power and dominion was given him, was, to give commission and authority to his Embassadours the Apostles and Disciples, to make known to the world, that so great salvation which he had wrought at his Passion.
Now the First business he took in hand, presently upon his Resurrection, when all power and dominion was given him, was, to give commission and Authority to his ambassadors the Apostles and Disciples, to make known to the world, that so great salvation which he had wrought At his Passion.
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That by his virtue and influence they might be furnished with abilities to go through with that great employment of reconciling the world unto God, by subduing mens understandings to the truth and obedience of the Gospel.
That by his virtue and influence they might be furnished with abilities to go through with that great employment of reconciling the world unto God, by subduing men's understandings to the truth and Obedience of the Gospel.
and the reason is added, Because the Son of man was not yet glorified. The strength and vigour of which reason, doth excellently illustrate the point in hand.
and the reason is added, Because the Son of man was not yet glorified. The strength and vigour of which reason, does excellently illustrate the point in hand.
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43. And indeed till Reconciliation was made by his Death, to what purpose should the Holy Ghost be sent? What business or employment could we find for him on earth? You will say, to work grace and new obedience in us.
43. And indeed till Reconciliation was made by his Death, to what purpose should the Holy Ghost be sent? What business or employment could we find for him on earth? You will say, to work grace and new Obedience in us.
Perhaps, all this might procure us a more tolerable cool place and climate in Hell: But without Christ, it would be far from advantaging us toward our salvation:
Perhaps, all this might procure us a more tolerable cool place and climate in Hell: But without christ, it would be Far from advantaging us towards our salvation:
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so, excluding Christs satisfaction, he hath no power or authority, as Man, of sending the Holy Ghost, thereby to work in us an ability of performing the conditions of the second Covenant;
so, excluding Christ satisfaction, he hath no power or Authority, as Man, of sending the Holy Ghost, thereby to work in us an ability of performing the conditions of the second Covenant;
and, by consequence, of making us capable of the fruit and benefit of his satisfaction. Therefore, blessed be God the Father, for the great glory which he gave unto Christ;
and, by consequence, of making us capable of the fruit and benefit of his satisfaction. Therefore, blessed be God the Father, for the great glory which he gave unto christ;
And blessed be the Holy Spirit, who, when Christ (who is flesh of our flesh, and bone of our bone ) did send him, would be content to come down and dwell among us.
And blessed be the Holy Spirit, who, when christ (who is Flesh of our Flesh, and bone of our bone) did send him, would be content to come down and dwell among us.
To the Father, who accepts of Christs Satisfaction, and offereth pardon of all our sins: To the Son, who merited and procured Reconciliation for his elect faithful servants;
To the Father, who accepts of Christ Satisfaction, and Offereth pardon of all our Sins: To the Son, who merited and procured Reconciliation for his elect faithful Servants;
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And to the Holy Ghost the Comforter, who, being sent by the Son, worketh in us power to perform the conditions of the New Covenant, thereby qualifying us for receiving actual remission of our sins,
And to the Holy Ghost the Comforter, who, being sent by the Son, works in us power to perform the conditions of the New Covenant, thereby qualifying us for receiving actual remission of our Sins,
46. And from hence may appear, How full of danger the former Doctrine, which teacheth, that actual remission of sins is procured to Gods Elect immediately by Christs death;
46. And from hence may appear, How full of danger the former Doctrine, which Teaches, that actual remission of Sins is procured to God's Elect immediately by Christ death;
48. Now I would not be mistaken, as if I said, that the Resurrection of Christ precisely taken for that individual action whereby he was restored to life and glory, was then effectual and powerful to produce those admirable effects:
48. Now I would not be mistaken, as if I said, that the Resurrection of christ precisely taken for that Individu actium whereby he was restored to life and glory, was then effectual and powerful to produce those admirable effects:
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For, that being a Transient action, past and finished many hundred years since, can very improperly be termed capable of having such effects ascribed to it as have since,
For, that being a Transient actium, past and finished many hundred Years since, can very improperly be termed capable of having such effects ascribed to it as have since,
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and shall to the end of the world be wrought in Gods Elect. Therefore S. Paul shall be mine Interpreter, in Rom. 5.10. saying, If when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life;
and shall to the end of the world be wrought in God's Elect. Therefore S. Paul shall be mine Interpreter, in Rom. 5.10. saying, If when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life;
but withal, indues us, Justitiâ germinante, with a fruitful budding righteousness, and works in us, in the expression of S. Paul, both NONLATINALPHABET, a patient unwearied hope, not hasty nor discontented with expecting;
but withal, endues us, Justitiâ germinante, with a fruitful budding righteousness, and works in us, in the expression of S. Paul, both, a patient unwearied hope, not hasty nor discontented with expecting;
and NONLATINALPHABET, a painful, laborious love, and NONLATINALPHABET, a working, sprightful victorious Faith, whereby we violently lay hold on the promises.
and, a painful, laborious love, and, a working, sprightful victorious Faith, whereby we violently lay hold on the promises.
that is, one chief end of Christs Resurrection, in respect of us, was to work in us a lively faith, whereby we might be justified, and acquitted from our sins.
that is, one chief end of Christ Resurrection, in respect of us, was to work in us a lively faith, whereby we might be justified, and acquitted from our Sins.
how righteous soever? And, if they were rewarded according to their own demerits, would they not all come short of the glory of God? Most certainly true:
how righteous soever? And, if they were rewarded according to their own demerits, would they not all come short of the glory of God? Most Certainly true:
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53. I know, the ingenuous and learned Pareus, because he would not suffer any portion of the merit of Christ's Death to be extended and meant to the ungodly;
53. I know, the ingenuous and learned Pareus, Because he would not suffer any portion of the merit of Christ's Death to be extended and meant to the ungodly;
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or, that He, by the fruit of his Passion, should obtain any power over them, will therefore, consequently, exclude them from the efficacy and power of his Resurrection and Life:
or, that He, by the fruit of his Passion, should obtain any power over them, will Therefore, consequently, exclude them from the efficacy and power of his Resurrection and Life:
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But it grieves me, that the portion of time allowed me, will not suffer me in any reasonable proportion to contemplate the wonderful mercy and goodness of God;
But it grieves me, that the portion of time allowed me, will not suffer me in any reasonable proportion to contemplate the wondered mercy and Goodness of God;
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even above his death? Is not the NONLATINALPHABET in my Text, the, Yea rather, verbum NONLATINALPHABET, a word of great moment and weight? Since the Resurrection of Christ, actuates and ripens the fruit of Christs Death, which, without it, would have withered,
even above his death? Is not the in my Text, the, Yea rather, verbum, a word of great moment and weight? Since the Resurrection of christ, actuates and ripens the fruit of Christ Death, which, without it, would have withered,
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and as necessarily, if not rather, to be lean'd upon, as any of the rest? Nay, hath not S. Paul epitomized the whole Creed into that one Article, saying (in Rom. 10.9.) If thou shalt believe in thine heart, that God raised the Lord Jesus from the dead, thou shalt be saved.
and as necessarily, if not rather, to be leaned upon, as any of the rest? Nay, hath not S. Paul epitomized the Whole Creed into that one Article, saying (in Rom. 10.9.) If thou shalt believe in thine heart, that God raised the Lord jesus from the dead, thou shalt be saved.
56. And now 'tis time to consider, who are the persons whom the Death, yea rather, the Resurrection of Christ, will protect and warrant from condemnation.
56. And now it's time to Consider, who Are the Persons whom the Death, yea rather, the Resurrection of christ, will Pact and warrant from condemnation.
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Why, it is all the comfort we have to live by, it is our glory and crown of rejoycing, that we are those whose salvation Christ did so earnestly and unfeignedly desire, and thirst after;
Why, it is all the Comfort we have to live by, it is our glory and crown of rejoicing, that we Are those whose salvation christ did so earnestly and unfeignedly desire, and thirst After;
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that, to obtain power and authority to bestow it on us, he suffered such torments and blasphemies, that, Never sorrow was like unto his sorrow, which was done unto him, wherewith the Lord afflicted him in the day of his fierce wrath.
that, to obtain power and Authority to bestow it on us, he suffered such torments and Blasphemies, that, Never sorrow was like unto his sorrow, which was done unto him, wherewith the Lord afflicted him in the day of his fierce wrath.
if there be any here fit to be advised by me, if there be any in this company as weak and ignorant as my self: (And though my heart be deceitful above all things,
if there be any Here fit to be advised by me, if there be any in this company as weak and ignorant as my self: (And though my heart be deceitful above all things,
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yet as far as I understand mine own heart, If I speak these words out of partiality or faction, let me be excluded from having my part in those merits.) I say, let me desire you:
yet as Far as I understand mine own heart, If I speak these words out of partiality or faction, let me be excluded from having my part in those merits.) I say, let me desire you:
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59. For, consider impartially with your selves, what an unreasonable horrible thing is it, seeing there are so many several frequent expressions of Gods general love and gracious favour unto Mankind, inforc'd and strengthned with such protestations and solemn oaths, that the cunning'st Linguist of you all, cannot with your whole lives, study, conceive,
59. For, Consider impartially with your selves, what an unreasonable horrible thing is it, seeing there Are so many several frequent expressions of God's general love and gracious favour unto Mankind, enforced and strengthened with such protestations and solemn Oaths, that the cunningest Linguist of you all, cannot with your Whole lives, study, conceive,
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I say then, Is it not desperate madness, for a man to shew such hatred and abomination at these comfortable and gracious professions of God, that he can be content to spend almost his whole age in contriving and hunting after Interpretations, utterly contradicting and destroying the plain apparent sense of those Scriptures:
I say then, Is it not desperate madness, for a man to show such hatred and abomination At these comfortable and gracious professions of God, that he can be content to spend almost his Whole age in contriving and hunting After Interpretations, utterly contradicting and destroying the plain apparent sense of those Scriptures:
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Far be it from us to think, that it is in our power, when we list or have a mind to it, to put our selves in the number of Gods elect faithful servants.
far be it from us to think, that it is in our power, when we list or have a mind to it, to put our selves in the number of God's elect faithful Servants.
Or, to imagine, that we have God so sure chain'd and fettered to us by his Promises, that we may dispense now then for the commission of a delightful, gainful crime:
Or, to imagine, that we have God so sure chained and fettered to us by his Promises, that we may dispense now then for the commission of a delightful, gainful crime:
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Or, that when we have business for a sin to advantage us in our fortunes, we need not be too scrupulous about it, seeing God is bound, upon our sorrow and contrition, to receive us again into favour. Thou wretched Fool!
Or, that when we have business for a since to advantage us in our fortune's, we need not be too scrupulous about it, seeing God is bound, upon our sorrow and contrition, to receive us again into favour. Thou wretched Fool!
Darest thou make an advantage of Gods goodness, to assist and patronize thy security? 'Tis true, God has promised Remission of sins to a repentant contrite sinner:
Darest thou make an advantage of God's Goodness, to assist and patronise thy security? It's true, God has promised Remission of Sins to a repentant contrite sinner:
Know, that there is a time (and presuming Security, like sleep, doth hasten and add wings to that time) when there will be found no way for Repentance,
Know, that there is a time (and presuming Security, like sleep, does hasten and add wings to that time) when there will be found no Way for Repentance,
Had we best supply S. Paul 's incogitancy and even adventure to put him in the Catalogue too? Well, let them that have a mind to it, do it; Truly, I dare not.
Had we best supply S. Paul is incogitancy and even adventure to put him in the Catalogue too? Well, let them that have a mind to it, do it; Truly, I Dare not.
for by that means, it may be, some of our loudest preachers would have wanted one point of comfortable false doctrine, wherewith they are wont to pleasure their friends and benefactors.
for by that means, it may be, Some of our Loudest Preachers would have wanted one point of comfortable false Doctrine, wherewith they Are wont to pleasure their Friends and benefactors.
yet it would be something a strange preposterous Doctrine, for a Preacher of the New Covenant, to proclaim, that we shall undoubtedly obtain the promises of the Covenant,
yet it would be something a strange preposterous Doctrine, for a Preacher of the New Covenant, to proclaim, that we shall undoubtedly obtain the promises of the Covenant,
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and that was, to spend this time in raising your devotions to the contemplation of the glorious mercies of God, expressed to us in Christs Resurrection and exaltation.
and that was, to spend this time in raising your devotions to the contemplation of the glorious Mercies of God, expressed to us in Christ Resurrection and exaltation.
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But because other thoughts have carried me away (even against my will) almost all this while, I shall further take leave to wrong and injure your patience, with proposing one consideration more, which ought by no means to be omitted.
But Because other thoughts have carried me away (even against my will) almost all this while, I shall further take leave to wrong and injure your patience, with proposing one consideration more, which ought by no means to be omitted.
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If Bellarmine had been to advise S. Paul, if he had been privy to the writing of this Epistle, it is likely he would not have taken it ill, to have had Christs name in the matter of our Salvation:
If Bellarmine had been to Advice S. Paul, if he had been privy to the writing of this Epistle, it is likely he would not have taken it ill, to have had Christ name in the matter of our Salvation:
66. Nay but, Oh thou man, What art thou that answerest against God? What art thou that justifiest thy self before him? Nay, what art thou that condemnest God, making him a lyar all the Scripture over? the whole project whereof is this, to let us know,
66. Nay but, O thou man, What art thou that Answerest against God? What art thou that justifiest thy self before him? Nay, what art thou that Condemnest God, making him a liar all the Scripture over? the Whole project whereof is this, to let us know,
This that is glorious in his apparel, travelling in the greatness of his strength? And Christ will say, It is I that speak in righteousnesse, mighty to save:
This that is glorious in his apparel, traveling in the greatness of his strength? And christ will say, It is I that speak in righteousness, mighty to save:
But, wherefore, Lord, art thou red in thine apparel, and thy garments like him that treadeth in the wire-fatt? He will answer, I have trodden the wine-press alone,
But, Wherefore, Lord, art thou read in thine apparel, and thy garments like him that treadeth in the wire-fatt? He will answer, I have trodden the winepress alone,
ride on, because of thy word of truth, of meekness, and of righteousness, and thy right hand shall teach thee gracious and comfortable things for us thy servants, and sheep of thy pasture;
ride on, Because of thy word of truth, of meekness, and of righteousness, and thy right hand shall teach thee gracious and comfortable things for us thy Servants, and sheep of thy pasture;
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where all the daies of our life, yea all the daies of thy glorious endless life, we shall, with Angels and Archangels, say, Glory, and honour, and power,
where all the days of our life, yea all the days of thy glorious endless life, we shall, with Angels and Archangels, say, Glory, and honour, and power,
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The Sixth Sermon. LUKE XVI. 9. Make to your selves friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations.
The Sixth Sermon. LUKE XVI. 9. Make to your selves Friends of the Mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations.
and that by meer cousenage, to procure so much as would serve to keep him, indeed not according to the Port and fashion after which before he had liv'd;
and that by mere cozenage, to procure so much as would serve to keep him, indeed not according to the Port and fashion After which before he had lived;
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2. Surely it had been no hard matter for our Saviour, who knew all whatsoever was in man, to have discover'd more subtil projects, plots of a finer and more curious contrivance than this fellow's:
2. Surely it had been no hard matter for our Saviour, who knew all whatsoever was in man, to have discovered more subtle projects, plots of a finer and more curious contrivance than this fellow's:
And to say the truth, there cannot be imagined an example more exactly suiting, more closely applicable to his entent, which was not to discredit and dishearten his followers, by comparing, I,
And to say the truth, there cannot be imagined an Exampl more exactly suiting, more closely applicable to his intent, which was not to discredit and dishearten his followers, by comparing, I,
a little timely care and providence, even ordinary honesty, would casily have warranted and preserved him) had upon the sudden found out a trick of his Office,
a little timely care and providence, even ordinary honesty, would casily have warranted and preserved him) had upon the sudden found out a trick of his Office,
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namely, by proceeding in his old courses of wasting his Master's substance to the enriching of his Fellow-servants, thereby gained their good wills, that for the time following they might preserve him from perishing.
namely, by proceeding in his old courses of wasting his Masters substance to the enriching of his Fellow servants, thereby gained their good wills, that for the time following they might preserve him from perishing.
4. Our Saviour, I say, by this example, would teach us, That since God has plac'd us here in this world as his Stewards, has put into our hands, his Goods, his Riches, to be dispensed for his use and advantage:
4. Our Saviour, I say, by this Exampl, would teach us, That since God has placed us Here in this world as his Stewards, has put into our hands, his Goods, his Riches, to be dispensed for his use and advantage:
and besides, having deserv'd that censure, it was his misfortune too, that his Lord should come to the knowledge of it, (for it is no impossible thing, that a Steward should thrive by his Lords loss,
and beside, having deserved that censure, it was his misfortune too, that his Lord should come to the knowledge of it, (for it is no impossible thing, that a Steward should thrive by his lords loss,
and yet nere be call'd to an account for it.) And secondly, upon our behaviour in this our Office, depends the everlasting welfare of our souls and bodies;
and yet never be called to an account for it.) And secondly, upon our behaviour in this our Office, depends the everlasting welfare of our Souls and bodies;
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if the whole extension and capacity of your thoughts be not satisfied and fill'd to the brim with measure pressed down and running over, God himself (which is impossible to imagin) will prove a deceiving unfaithful Master.
if the Whole extension and capacity of your thoughts be not satisfied and filled to the brim with measure pressed down and running over, God himself (which is impossible to imagine) will prove a deceiving unfaithful Master.
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5. These things therefore considered, without question, it doth infinitely concern us to consult, and project, what we mean to do with our riches, to what employment we intend to put those honours,
5. These things Therefore considered, without question, it does infinitely concern us to consult, and project, what we mean to do with our riches, to what employment we intend to put those honours,
Whether to receive them as our good things, to go away contented with them as our Rewards, our final rewards, expecting no other good things from God after them:
Whither to receive them as our good things, to go away contented with them as our Rewards, our final rewards, expecting no other good things from God After them:
so dispensing & providently scattering them abroad, that against our time of need, (which sooner or later will undoubtedly come) we may oblige to our selves such friends,
so dispensing & providently scattering them abroad, that against our time of need, (which sooner or later will undoubtedly come) we may oblige to our selves such Friends,
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so gracious, and prevailing with our Master, who, either by their Prayers and Intercession, or some other way which we know not, may procure for us admission into our Master's joys, to be no longer Stewards and Servants, but Friends and Sons:
so gracious, and prevailing with our Master, who, either by their Prayers and Intercession, or Some other Way which we know not, may procure for us admission into our Masters Joys, to be no longer Stewards and Servants, but Friends and Sons:
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Thus by the help and benefit of this Mammon of unrighteousness in my Text, these little things, even the least blessings that God has to bestow upon us,
Thus by the help and benefit of this Mammon of unrighteousness in my Text, these little things, even the least blessings that God has to bestow upon us,
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so called in the verse following, and in the next but one to that, these things of other men, as if they were trifles, not worthy the owning if compar'd with what rewards may be had in exchange for them, purchasing to our selves everlasting and glorious rewards;
so called in the verse following, and in the next but one to that, these things of other men, as if they were trifles, not worthy the owning if compared with what rewards may be had in exchange for them, purchasing to our selves everlasting and glorious rewards;
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By the assistance of our Riches (in the expression of St. Paul ), laying up for our selves a foundation of good works against the time to come, that we may lay hold on eternal life.
By the assistance of our Riches (in the expression of Saint Paul), laying up for our selves a Foundation of good works against the time to come, that we may lay hold on Eternal life.
6. And this I suppose to be the force and meaning of this NONLATINALPHABET, or moral of the Parable, which Christ hath closely contriv'd and press'd into these few words, Make to your selves friends of the, &c. In which words, I shall observe unto you these three general parts. 1. What we must expect at last, notwithstanding all the Riches and Pomps of this world, i. e. To fail.
6. And this I suppose to be the force and meaning of this, or moral of the Parable, which christ hath closely contrived and pressed into these few words, Make to your selves Friends of thee, etc. In which words, I shall observe unto you these three general parts. 1. What we must expect At last, notwithstanding all the Riches and Pomps of this world, i. e. To fail.
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Christ you see makes no question at all of it, he takes it for granted, where he says, That when ye fail, as implying, that certainly fail we must. 2. This being suppos'd, that fail we must, the counsel of Christ comes in very seasonably,
christ you see makes no question At all of it, he Takes it for granted, where he Says, That when you fail, as implying, that Certainly fail we must. 2. This being supposed, that fail we must, the counsel of christ comes in very seasonably,
yet we may procure us friends to support us in our necessities, and that is by making to our selves friends of the Mammon, &c. 3. The comfortable issue and convenience which shall accrew unto us by those friends thus purchased, i.e. by them to be received into everlasting, &c. Of these, in the order proposed.
yet we may procure us Friends to support us in our necessities, and that is by making to our selves Friends of the Mammon, etc. 3. The comfortable issue and convenience which shall accrue unto us by those Friends thus purchased, i.e. by them to be received into everlasting, etc. Of these, in the order proposed.
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Indeed a very good man (it was the Prophet David ) once said In his prosperity, I shall never be removed, Thou Lord of thy goodness hast made my hill so strong:
Indeed a very good man (it was the Prophet David) once said In his Prosperity, I shall never be removed, Thou Lord of thy Goodness hast made my hill so strong:
8. There is another fellow in a Parable, who though he came short of David, in this his unwarrantable confidence and presumption upon that foundation of Riches and Wealth, which with unwearied anxiety and care he had laid up, notwithstanding was more suddenly and unanswerably confuted:
8. There is Another fellow in a Parable, who though he Come short of David, in this his unwarrantable confidence and presumption upon that Foundation of Riches and Wealth, which with unwearied anxiety and care he had laid up, notwithstanding was more suddenly and unanswerably confuted:
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For, he did not promise to himself a perpetuity, only he imagin'd to himself (as he thought, reasonably,) that since he had at last obtain'd that which he had aim'd at,
For, he did not promise to himself a perpetuity, only he imagined to himself (as he Thought, reasonably,) that since he had At last obtained that which he had aimed At,
now take thy rest. No more shalt thou be vexed, and even consum'd with the painful and violent thirst after Riches, thou hast that laid up for thee which shall abundantly satisfie all thy desires.
now take thy rest. No more shalt thou be vexed, and even consumed with the painful and violent thirst After Riches, thou hast that laid up for thee which shall abundantly satisfy all thy Desires.
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I have store sufficient for many years expences safely laid up in my Barns: Yet for all this man's thus pleasing himself with assured promises of many years happiness;
I have store sufficient for many Years expenses safely laid up in my Barns: Yet for all this Man's thus pleasing himself with assured promises of many Years happiness;
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If you will but vouchsafe to enquire after him the very next day after he spoke thus, His garners it is likely you may yet find standing, throng'd and oppress'd with the abundance of corn.
If you will but vouchsafe to inquire After him the very next day After he spoke thus, His garners it is likely you may yet find standing, thronged and oppressed with the abundance of corn.
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9. Now the thing that it becomes me to desire at your hands from the consideration of these two Examples, is this, not to require of you to believe that you must once fail (for that I suppose were needless) nor yet to disswade you from allowing to your selves a reasonable use & moderate lawful pleasures from that abundance of blessings wherewith God hath enriched you beyond all other men.
9. Now the thing that it becomes me to desire At your hands from the consideration of these two Examples, is this, not to require of you to believe that you must once fail (for that I suppose were needless) nor yet to dissuade you from allowing to your selves a reasonable use & moderate lawful pleasures from that abundance of blessings wherewith God hath enriched you beyond all other men.
But to beseech you, that this meditation, that certainly you must fail, may be no unwelcome thought to you, that when the time shall come that you must leave these riches and pleasures which God has given you here to enjoy, it may not come upon you as an unexpected misfortune,
But to beseech you, that this meditation, that Certainly you must fail, may be no unwelcome Thought to you, that when the time shall come that you must leave these riches and pleasures which God has given you Here to enjoy, it may not come upon you as an unexpected misfortune,
10. I confess, this were a meditation sufficient to discourage and quite dishearten a man that were resolv'd to take up his rest in the pleasures and preferments of this world, that were content to sit down satisfi'd with such a sleight happiness,
10. I confess, this were a meditation sufficient to discourage and quite dishearten a man that were resolved to take up his rest in the pleasures and preferments of this world, that were content to fit down satisfied with such a sleight happiness,
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and to preserve it from interruption.) God, I say, has given you leisure and opportunity to enjoy and improve these your riches for your everlasting happiness:
and to preserve it from interruption.) God, I say, has given you leisure and opportunity to enjoy and improve these your riches for your everlasting happiness:
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Nothing abroad but warrs, and rumors of warrs, no joy nor comfort but only in the effusion of precious Christian bloud, nothing but sacking of Towns and Invasions of Countreys, God only knows upon how just pretensions.
Nothing abroad but wars, and rumours of wars, no joy nor Comfort but only in the effusion of precious Christian blood, nothing but sacking of Towns and Invasions of Countries', God only knows upon how just pretensions.
But, which is above all other blessings, (indeed without which all the rest will prove very curses) God has given you an abundant plentiful use of his blessed Word and Sacraments, every week, several times (till now) a worthy and able Clergy to put you in mind,
But, which is above all other blessings, (indeed without which all the rest will prove very curses) God has given you an abundant plentiful use of his blessed Word and Sacraments, every Week, several times (till now) a worthy and able Clergy to put you in mind,
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if I beseech you, from the consideration of the foolish Virgins, not to put farr from you the coming of the Bridegroom, not to frame to your selves reasons and probabilities,
if I beseech you, from the consideration of the foolish Virgins, not to put Far from you the coming of the Bridegroom, not to frame to your selves Reasons and probabilities,
there is no possibility of ever having it opened, but you shall be forc'd to remain expos'd to all dangers, to all manner of misfortunes, not one shall be found to befriend you,
there is no possibility of ever having it opened, but you shall be forced to remain exposed to all dangers, to all manner of misfortunes, not one shall be found to befriend you,
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when it shall, indeed, overtake him? If now in these days of leisure and forbearance (a season which God out of his glorious mercy hath allow'd us on purpose to spend in such thoughts as these, in projecting against the evil day) the meditation thereof bring such anguish and torment along with it;
when it shall, indeed, overtake him? If now in these days of leisure and forbearance (a season which God out of his glorious mercy hath allowed us on purpose to spend in such thoughts as these, in projecting against the evil day) the meditation thereof bring such anguish and torment along with it;
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as if he had heard some sad tragical story of his own misfortunes, he will presently recoil from his mirth, pleasure will become troublesome and distastful to him;
as if he had herd Some sad tragical story of his own misfortunes, he will presently recoil from his mirth, pleasure will become troublesome and distasteful to him;
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Then is the season when you are to expect comfort and assistance from those friends which you have gain'd before, in the time when you were furnish'd with such good things as were likely to oblige men unto you.
Then is the season when you Are to expect Comfort and assistance from those Friends which you have gained before, in the time when you were furnished with such good things as were likely to oblige men unto you.
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and, as if the care of their souls everlasting disposal were but an employment of an hours dispatch, will not vouchsafe so fruitlessly to cast away any part of the time,
and, as if the care of their Souls everlasting disposal were but an employment of an hours dispatch, will not vouchsafe so fruitlessly to cast away any part of the time,
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One fastened and chain'd unto the bed of sickness, one that has already receiv'd within himself the messages of death, Death beginning (in the language of the Psalmist) to gnaw upon him. Take the pains, I beseech you, to imagine to your selves (and it will require some courage but to consider it) what unquiet busie thoughts shall then possess him, what terrible affrighting meditations shall then be suggested to him,
One fastened and chained unto the Bed of sickness, one that has already received within himself the messages of death, Death beginning (in the language of the Psalmist) to gnaw upon him. Take the pains, I beseech you, to imagine to your selves (and it will require Some courage but to Consider it) what unquiet busy thoughts shall then possess him, what terrible affrighting meditations shall then be suggested to him,
the counsel and good intention of God, out of which he gave him his Riches, being utterly defeated, scarce one friend made, that will vouchsafe to look upon him now in his necessity:
the counsel and good intention of God, out of which he gave him his Riches, being utterly defeated, scarce one friend made, that will vouchsafe to look upon him now in his necessity:
Now all the remedy that is to be had in such an exigence as this, is to have the next Preacher sent for, who must instill a little comfortable Divinity into him, to make him sleep,
Now all the remedy that is to be had in such an exigence as this, is to have the next Preacher sent for, who must instill a little comfortable Divinity into him, to make him sleep,
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16. But yet for all this, I know men are apt so much to favour themselves in their security, they will be ready to produce that famous example of the Thief on the Cross to confute me,
16. But yet for all this, I know men Are apt so much to favour themselves in their security, they will be ready to produce that famous Exampl of the Thief on the Cross to confute me,
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Besides, Did not he which came the last hour of the day to labour in the vineyard, receive the same wages with them who had suffered the toyle and heat of the whole day? For the Thief on the Cross, there can lie no exception against the example.
Beside, Did not he which Come the last hour of the day to labour in the vineyard, receive the same wages with them who had suffered the toil and heat of the Whole day? For the Thief on the Cross, there can lie no exception against the Exampl.
But yet consider, I pray you, that from the beginning of the world, till the time that the Scripture-Canon was seal'd up, there is not to be found one example more to equal it Besides, it was done at the time of Christs. suffering;
But yet Consider, I pray you, that from the beginning of the world, till the time that the Scripture canon was sealed up, there is not to be found one Exampl more to equal it Beside, it was done At the time of Christ. suffering;
If therefore at such a time, he was pleas'd to work a Miracle of mercy upon one, who probably having spent his whole life in ungodly forbidden courses, had not, till then, light upon any extraordinary opportunities and means, able to break in pieces,
If Therefore At such a time, he was pleased to work a Miracle of mercy upon one, who probably having spent his Whole life in ungodly forbidden courses, had not, till then, Light upon any extraordinary opportunities and means, able to break in Pieces,
Therefore I am resolved even abruptly to break through them, and to hasten to my second General, which is the Counsel which our Saviour gives us upon this consideration, that necessarily we must fail,
Therefore I am resolved even abruptly to break through them, and to hasten to my second General, which is the Counsel which our Saviour gives us upon this consideration, that necessarily we must fail,
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or, give some guesses, at least, at the Reasons which might move our Saviour to put so disgracefull a name upon Riches? Without question, it is not only lawfull to be so curious,
or, give Some Guesses, At least, At the Reasons which might move our Saviour to put so disgraceful a name upon Riches? Without question, it is not only lawful to be so curious,
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and when he has once got them, how unwilling will he be to let a lust pass unsatisfied, seeing he is furnish'd with that, to which (in his opinion at least) nothing can be deny'd!
and when he has once god them, how unwilling will he be to let a lust pass unsatisfied, seeing he is furnished with that, to which (in his opinion At least) nothing can be denied!
Mammon, is so dishonourably branded and stigmatized by our Saviour, since himself in another place has said enough of it, which may suffice, not only to warrant the reasonableness of this title;
Mammon, is so dishonourably branded and stigmatized by our Saviour, since himself in Another place has said enough of it, which may suffice, not only to warrant the reasonableness of this title;
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Whereupon, saith Christ to his Disciples (as his words are recorded by S. Matthew) Verily, I say unto you, that a Rich man shall hardly enter into the Kingdom of Heaven.
Whereupon, Says christ to his Disciples (as his words Are recorded by S. Matthew) Verily, I say unto you, that a Rich man shall hardly enter into the Kingdom of Heaven.
21. For, if our Saviour (in saying, It is impossible for a rich man to enter into the Kingdom of Heaven ) by a rich man, had meant one that trusteth in his Riches, there had been no sufficient ground for so great an amazement as seiz'd upon the Disciples at the hearing of it;
21. For, if our Saviour (in saying, It is impossible for a rich man to enter into the Kingdom of Heaven) by a rich man, had meant one that Trusteth in his Riches, there had been no sufficient ground for so great an amazement as seized upon the Disciples At the hearing of it;
his willing propension, and to all ordinary natural means, most incurable inclination to make them his place of rest, his strong city wherein he trusts:
his willing propension, and to all ordinary natural means, most incurable inclination to make them his place of rest, his strong City wherein he trusts:
It is in his power, by the help and assistance of that grace which he showres upon every one of us in Baptism, to cure this hereditary weakness and sickness of our natures;
It is in his power, by the help and assistance of that grace which he showers upon every one of us in Baptism, to cure this hereditary weakness and sickness of our nature's;
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and to render us healthful and vigorous, powerful enough to free our selves from that bondage and slavery, wherein these outward worldly blessings are apt to captive us,
and to render us healthful and vigorous, powerful enough to free our selves from that bondage and slavery, wherein these outward worldly blessings Are apt to captive us,
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Nay, which is more, it is in his power to make even this Mammon of unrighteousness against its own nature, to become an help and instrument to procure for us the true Riches,
Nay, which is more, it is in his power to make even this Mammon of unrighteousness against its own nature, to become an help and Instrument to procure for us the true Riches,
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Take it not ill therefore, I beseech you, if that, for which you are so much envy'd and reverenc'd above other men, be so undervalued by our Saviour in comparison with the Riches;
Take it not ill Therefore, I beseech you, if that, for which you Are so much envied and reverenced above other men, be so undervalved by our Saviour in comparison with the Riches;
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But rather endeavour, by trading providently with them, for your own and others benefit, to render Christ's language in this place improper and abusive.
But rather endeavour, by trading providently with them, for your own and Others benefit, to render Christ's language in this place improper and abusive.
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24. And therefore it was a sullen ill-natured fellow (he in the Parable, I mean, which received the one talent) and without all question, a shameless lyar (though I fear, there be many, who are not very averse from his opinion) who with an impudent face durst tell God, He was austere, reaping where he had not sown,
24. And Therefore it was a sullen ill-natured fellow (he in the Parable, I mean, which received the one talon) and without all question, a shameless liar (though I Fear, there be many, who Are not very averse from his opinion) who with an impudent face durst tell God, He was austere, reaping where he had not sown,
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Nay, doth not God by his Prophet tell us, and Christ repeats it in his Parable, that he is so far from that, that after several years labour bestowed on his vineyard, and yet no fruit issuing;
Nay, does not God by his Prophet tell us, and christ repeats it in his Parable, that he is so Far from that, that After several Years labour bestowed on his vineyard, and yet no fruit issuing;
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25. It were therefore very fit and convenient, that we should, at least in our own hearts, silence and stifle such opinions concerning God as these are.
25. It were Therefore very fit and convenient, that we should, At least in our own hearts, silence and stifle such opinions Concerning God as these Are.
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sayes he, When I had once entertain'd this perswasion, that God would expect a more yielding plentiful harvest, fruitful beyond that proportion of seed which he gave me to sow, I was affraid: Horrour and uncomfortable thoughts seiz'd upon me,
Says he, When I had once entertained this persuasion, that God would expect a more yielding plentiful harvest, fruitful beyond that proportion of seed which he gave me to sow, I was afraid: Horror and uncomfortable thoughts seized upon me,
for, alas, how bootless, and to no purpose, would my weak endeavours be to procure the favour of such a God, that would not be content but with a great deal more than lay in my power to perform.
for, alas, how bootless, and to no purpose, would my weak endeavours be to procure the favour of such a God, that would not be content but with a great deal more than lay in my power to perform.
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Why didst thou not at the least do thy best, to give satisfaction to thy hard austere master? God forbid, that I should doubt but that there are thousands, who,
Why didst thou not At the least do thy best, to give satisfaction to thy hard austere master? God forbid, that I should doubt but that there Are thousands, who,
But what gain or interest, what a kind of harvest does God hope for after this his Seeds time? why just such another as the same Apostle speaks of (1 Cor. 15.) where he discourses upon the Resurrection and glorious change of these our bodies;
But what gain or Interest, what a kind of harvest does God hope for After this his Seeds time? why just such Another as the same Apostle speaks of (1 Cor. 15.) where he discourses upon the Resurrection and glorious change of these our bodies;
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In like manner, God sowes among you those Riches, which himself, most disgracefully calls the Mammon of unrighteousness, in hope that he may reap the true Riches:
In like manner, God sows among you those Riches, which himself, most disgracefully calls the Mammon of unrighteousness, in hope that he may reap the true Riches:
If he should bestow upon any this Mammon of unrighteousness, with an intent, and resolution, that it should become unto them the Mammon of unrighteousness indeed, that it should make them indispos'd and uncapable of attaining unto the true riches;
If he should bestow upon any this Mammon of unrighteousness, with an intent, and resolution, that it should become unto them the Mammon of unrighteousness indeed, that it should make them indisposed and uncapable of attaining unto the true riches;
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But can the Judge of all the earth deal so with his servants? Can he which is Goodness and Mercy it self, He who rejoyces to stile himself, The Preserver of men;
But can the Judge of all the earth deal so with his Servants? Can he which is goodness and Mercy it self, He who rejoices to style himself, The Preserver of men;
Can he be so cruelly bountiful to his creatures, as by heaping upon them, the vanishing, unsatisfying, blessings of this life, thereby to fat and cherish them against the day of slaughter and destruction? God forbid!
Can he be so cruelly bountiful to his creatures, as by heaping upon them, the vanishing, unsatisfying, blessings of this life, thereby to fat and cherish them against the day of slaughter and destruction? God forbid!
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But they are only such, as by living in a continual habitual practise of undervaluing and contemning the daily offers of Grace and favour, have already condemn'd themselves,
But they Are only such, as by living in a continual habitual practice of undervaluing and contemning the daily offers of Grace and favour, have already condemned themselves,
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and such an one was Pharaoh: concerning whom, God himself testifies saying ▪ For this reason I have raised thee up, that I might shew my power in thee,
and such an one was Pharaoh: Concerning whom, God himself Testifies saying ▪ For this reason I have raised thee up, that I might show my power in thee,
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for this reason I have raised thee up, I have kept thee alive, and preserv'd thee that none of my former plagues should sweep thee away, that at last, by an utter destruction of thee, together with the whole strength and flower of thy Kingdom, I may be glorified throughout the whole world.
for this reason I have raised thee up, I have kept thee alive, and preserved thee that none of my former plagues should sweep thee away, that At last, by an utter destruction of thee, together with the Whole strength and flower of thy Kingdom, I may be glorified throughout the Whole world.
30. It is the property of Riches (saith the Wise-man) to gather many friends: Those who are above others in wealth and power shall presently be furnish'd with friends more then they can well know what to do withall;
30. It is the property of Riches (Says the Wiseman) to gather many Friends: Those who Are above Others in wealth and power shall presently be furnished with Friends more then they can well know what to do withal;
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but all too late, the time of making friends was past, and a great unfordeable Gulf had divided them from all possible society and communion for ever.
but all too late, the time of making Friends was passed, and a great unfordeable Gulf had divided them from all possible society and communion for ever.
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for God so to have provided for all his creatures, that each particular, should have had enough of his own without being beholding to another for supply:
for God so to have provided for all his creatures, that each particular, should have had enough of his own without being beholding to Another for supply:
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therefore wants that you may have occasion to exercise your liberality, and that by loosing and diminishing your wealth upon them, ye may become more full of Riches hereafter.
Therefore Wants that you may have occasion to exercise your liberality, and that by losing and diminishing your wealth upon them, you may become more full of Riches hereafter.
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It may be, God has suffered himself so long to be rob'd of his own Possessions his Tithes, that you might have the glory and comfort of restoring them:
It may be, God has suffered himself so long to be robbed of his own Possessions his Tithes, that you might have the glory and Comfort of restoring them:
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It may be, God has suffered the ancient superstitious Histrionical adorning of his Temples to be converted into the late slovenly prophaneness (commonly call'd worshipping in Spirit,
It may be, God has suffered the ancient superstitious Histrionical adorning of his Temples to be converted into the late slovenly profaneness (commonly called worshipping in Spirit,
but intended to be Worship without cost,) that you may find a happy occasion to restore those sacred places dedicated to his honour, to that Majesty and Reverence as may become Houses wherein God delights that his Name should dwell.
but intended to be Worship without cost,) that you may find a happy occasion to restore those sacred places dedicated to his honour, to that Majesty and reverence as may become Houses wherein God delights that his Name should dwell.
Do not so requite God for his extraordinary libegality to you, as to make his Riches Instruments for the Devil to wreak his malice upon those whom God loveth:
Do not so requite God for his extraordinary libegality to you, as to make his Riches Instruments for the devil to wreak his malice upon those whom God loves:
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If I had not a care not to injure your patience too farr, what might not be said upon this subject? But, I perceive, it is fit for me to hasten to your release.
If I had not a care not to injure your patience too Far, what might not be said upon this Subject? But, I perceive, it is fit for me to hasten to your release.
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and if there be any here whom it may more neerly concern, I beseech them even by the bowels of Jesus Christ, that they will suffer too a word of most necessary reproof:
and if there be any Here whom it may more nearly concern, I beseech them even by the bowels of jesus christ, that they will suffer too a word of most necessary reproof:
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A duty so seriously, so incessantly, sometimes in plain words, sometimes in Parables, all manner of ways, upon all occasions, urg'd by our Saviour, that we cannot so much as pray,
A duty so seriously, so incessantly, sometime in plain words, sometime in Parables, all manner of ways, upon all occasions, urged by our Saviour, that we cannot so much as pray,
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Yea, so boundlesly, and without all restrictions or reservations, is it enjoyn'd, That when as Peter thought it fair to have it limitted to a certain number,
Yea, so boundlessly, and without all restrictions or reservations, is it enjoined, That when as Peter Thought it fair to have it limited to a certain number,
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And if he could have imagined, that it were possible, for a man to have exceeded even this number also in injuries, without question, he would not have left there neither.
And if he could have imagined, that it were possible, for a man to have exceeded even this number also in injuries, without question, he would not have left there neither.
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That thou may'st gain amongst men the reputation of a discreet well-tempered Murderer be sure thou killest him not in passion, whey thy bloud is hot and boyling with the provocation;
That thou Mayest gain among men the reputation of a discreet well-tempered Murderer be sure thou Killest him not in passion, whey thy blood is hight and boiling with the provocation;
Whence is it that thy children have suck'd this inhumane poysonous blood, these raging fiery Spirits? For if we shall enquire of the Heathen, they will say, They have not learned this from us;
Whence is it that thy children have sucked this inhumane poisonous blood, these raging fiery Spirits? For if we shall inquire of the Heathen, they will say, They have not learned this from us;
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if he have any hopes of attaining Heaven, as meat and drink is for the maintaining of life!) That ever it should enter into Christian hearts to walk so curiously and exactly contrary unto the ways of God! That whereas He sees himself every day and hour almost contemn'd and despis'd by thee who art his Servant, his creature, upon whom he might without all possible imputation of unrighteousness pour down all the Vials of his wrath and indignation,
if he have any hope's of attaining Heaven, as meat and drink is for the maintaining of life!) That ever it should enter into Christian hearts to walk so curiously and exactly contrary unto the ways of God! That whereas He sees himself every day and hour almost contemned and despised by thee who art his Servant, his creature, upon whom he might without all possible imputation of unrighteousness pour down all the Vials of his wrath and Indignation,
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or thine own, or likely both, clogg'd and oppress'd with all your sins unrepented of, (for how can repentance possibly consist with such a resolution?) before the Tribunal seat of God to expect your final sentence:
or thine own, or likely both, clogged and oppressed with all your Sins unrepented of, (for how can Repentance possibly consist with such a resolution?) before the Tribunal seat of God to expect your final sentence:
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And since it is in your power to give rules of honour and reputation to the whole Kingdom, do not you teach others to be ashamed of this inseparable Badg of your Religion, Charity and forgiving of offences;
And since it is in your power to give rules of honour and reputation to the Whole Kingdom, do not you teach Others to be ashamed of this inseparable Badge of your Religion, Charity and forgiving of offences;
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Or, if Religion will not work with you, yet let the Laws of that State wherein you live, the earnest desires and care of your Righteous Prince, prevail with you:
Or, if Religion will not work with you, yet let the Laws of that State wherein you live, the earnest Desires and care of your Righteous Prince, prevail with you:
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But I have done, and proceed to my last part, which is the convenience and gain which shall accrew unto us by friends oblig'd with this Mammon of unrighteousness,
But I have done, and proceed to my last part, which is the convenience and gain which shall accrue unto us by Friends obliged with this Mammon of unrighteousness,
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It is, How, or after what manner those to whom we have done good here, shall hereafter receive us into everlasting habitations? Whether this is perform'd only by their Prayers and Intercession with God in the behalf of their Benefactors;
It is, How, or After what manner those to whom we have done good Here, shall hereafter receive us into everlasting habitations? Whither this is performed only by their Prayers and Intercession with God in the behalf of their Benefactors;
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Or, whether they are us'd as Instruments and conductors, as it were, as our Saviour may probably seem to intimate in the Parable where the Lord speaks to his Servants, That they should take away the one Talent from him which had no more,
Or, whither they Are used as Instruments and conductors, as it were, as our Saviour may probably seem to intimate in the Parable where the Lord speaks to his Servants, That they should take away the one Talon from him which had no more,
But truly, if he be able to spy Purgatory in this Text, especially such a one as he fancies to himself in his Books of that Argument, he has made use of better glasses than ever Galileo found out.
But truly, if he be able to spy Purgatory in this Text, especially such a one as he fancies to himself in his Books of that Argument, he has made use of better glasses than ever Galileo found out.
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And I would to God, those of his Party would consider how much the weakness of their cause is argued even from hence, that they are forc'd to ground most of the Points controverted between us upon such difficult places as these, of so ambiguous and uncertain meanings,
And I would to God, those of his Party would Consider how much the weakness of their cause is argued even from hence, that they Are forced to ground most of the Points controverted between us upon such difficult places as these, of so ambiguous and uncertain meanings,
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There may yet be found out a convenient sense of this place, especially, if we will allow an Hebraism in those words (which is frequent enough in the Evangelical writings) of putting the third person plural to express a passive sense,
There may yet be found out a convenient sense of this place, especially, if we will allow an Hebraism in those words (which is frequent enough in the Evangelical writings) of putting the third person plural to express a passive sense,
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That ye may be receiv'd into everlasting habitations: Parallel to a like phrase in Luk. 12.12. Thou Fool, this night shall they take away thy soul from thee, i. e.
That you may be received into everlasting habitations: Parallel to a like phrase in Luk. 12.12. Thou Fool, this night shall they take away thy soul from thee, i. e.
And, if this sense be true, as it is very likely, many of our Romish Adversaries have spent much pains about this Text to no purpose. 38. But to leave quarrelling:
And, if this sense be true, as it is very likely, many of our Romish Adversaries have spent much pains about this Text to no purpose. 38. But to leave quarreling:
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whether we have light upon the true sense of those words, or no, or whether those, to whom we have done good, have a share in purchasing for us an admission into these everlasting habitations,
whither we have Light upon the true sense of those words, or no, or whither those, to whom we have done good, have a share in purchasing for us an admission into these everlasting habitations,
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and will take particular care of us, to give us a just proportion of reward and harvest of glory according to our sparingness, or liberality in sowing.
and will take particular care of us, to give us a just proportion of reward and harvest of glory according to our sparingness, or liberality in sowing.
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39. But, Would Almighty God have us such mercenary Servants, so careful and projecting for our own advantage, that we should not obey him without a compact and bargain? Is not He worthy the serving,
39. But, Would Almighty God have us such mercenary Servants, so careful and projecting for our own advantage, that we should not obey him without a compact and bargain? Is not He worthy the serving,
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unless we first make our condition with him, to be sure to gain and thrive by him? Is this a consideration worthy and befitting the ingenuity and nobleness of a Christian mind, to have an eye unto the recompence of reward? Is Christ also become a School-master unto us,
unless we First make our condition with him, to be sure to gain and thrive by him? Is this a consideration worthy and befitting the ingenuity and nobleness of a Christian mind, to have an eye unto the recompense of reward? Is christ also become a Schoolmaster unto us,
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But in the mean time, let him not be forward to judg his fellow-servants, if they acknowledg themselves so farr guilty of weakness and imperfections, that they have need to receive strength and encouragement in this their painful and laborious race, by looking forward unto the glorious prize of their high calling in Jesus Christ.
But in the mean time, let him not be forward to judge his Fellow servants, if they acknowledge themselves so Far guilty of weakness and imperfections, that they have need to receive strength and encouragement in this their painful and laborious raze, by looking forward unto the glorious prize of their high calling in jesus christ.
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Therefore, if he out of his infinite wisdom, and the consideration of what encouragements we stand in need of, hath thought it fit to annex to every Precept almost, a promise of happiness,
Therefore, if he out of his infinite Wisdom, and the consideration of what encouragements we stand in need of, hath Thought it fit to annex to every Precept almost, a promise of happiness,
42. I beseech you therefore, (my beloved Brethren,) by all means make use of any advantages, which may serve to render you more earnest, more eager and resolute in your obedience to those holy and perfect Commandements which he hath enjoyn'd you:
42. I beseech you Therefore, (my Beloved Brothers,) by all means make use of any advantages, which may serve to render you more earnest, more eager and resolute in your Obedience to those holy and perfect commandments which he hath enjoined you:
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If you cannot find your selves arriv'd as yet to that height of perfection, as that Love and Charity cannot wrest from you sufficient carefulness to obey him;
If you cannot find your selves arrived as yet to that height of perfection, as that Love and Charity cannot wrest from you sufficient carefulness to obey him;
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and received great encouragement and eagerness to proceed in his most blessed conversation, even from this fear, Lest, whilest he preached to others, himself should become a cast-away.
and received great encouragement and eagerness to proceed in his most blessed Conversation, even from this Fear, Lest, whilst he preached to Others, himself should become a castaway.
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Hope of that eternal weight and burden of joy and glory, which is reserved in Heaven for you if you hold fast the rejoycing of the Hope stedfast unto the end:
Hope of that Eternal weight and burden of joy and glory, which is reserved in Heaven for you if you hold fast the rejoicing of the Hope steadfast unto the end:
Let a comfortable meditation of these things encourage and hearten you to proceed from one degree of holiness to another, till we all come in the unity of the Faith and of the knowledge of the Son of God to a perfect Man, to the measure of the fulness of the stature of Christ:
Let a comfortable meditation of these things encourage and hearten you to proceed from one degree of holiness to Another, till we all come in the unity of the Faith and of the knowledge of the Son of God to a perfect Man, to the measure of the fullness of the stature of christ:
even our blessed Saviour Jesus Christ himself, concerning whom the Author of the same Epistle (it was St. Paul, sure,) saith Chap. 12. That for the joy which was set before him, despised the shame, and endured the Cross, &c.
even our blessed Saviour jesus christ himself, Concerning whom the Author of the same Epistle (it was Saint Paul, sure,) Says Chap. 12. That for the joy which was Set before him, despised the shame, and endured the Cross, etc.
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and though ye find hope, or fear, predominate in you, (these servile affections, as they are commonly call'd) yet for all that, faint not, dispair not,
and though you find hope, or Fear, predominate in you, (these servile affections, as they Are commonly called) yet for all that, faint not, despair not,
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and God who sees such good effect of his Promises and Threatnings in you, (of which all the Scripture is full from one end to the other) will in his good time fill your hearts full of his Love,
and God who sees such good Effect of his Promises and Threatenings in you, (of which all the Scripture is full from one end to the other) will in his good time fill your hearts full of his Love,
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even that perfect love which casteth out fear, and of that perfect Love which shall have no need of Hope, He will perfect that his good work in you unto the end. 45. To conclude all:
even that perfect love which Cast out Fear, and of that perfect Love which shall have no need of Hope, He will perfect that his good work in you unto the end. 45. To conclude all:
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Whether ye shall perform this Commandement of Christ, or whether ye shall not perform it, It cannot be avoided, Everlasting habitations shall be your reward:
Whither you shall perform this Commandment of christ, or whither you shall not perform it, It cannot be avoided, Everlasting habitations shall be your reward:
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Only the difference is, Whether ye will have them of your Enemies providing, whether ye will be beholding to the Devil and his Angels, your ancient mortal Enemies to prepare everlasting dwellings for you;
Only the difference is, Whither you will have them of your Enemies providing, whither you will be beholding to the devil and his Angels, your ancient Mortal Enemies to prepare everlasting dwellings for you;
and for the admission whereunto, God the Holy Ghost hath sanctified, and adorn'd you, that in thankfulness and gratitude you your selves may become everlasting Habitations, pure and undefiled Temples for him to dwell in for ever and ever.
and for the admission whereunto, God the Holy Ghost hath sanctified, and adorned you, that in thankfulness and gratitude you your selves may become everlasting Habitations, pure and undefiled Temples for him to dwell in for ever and ever.
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and if that were all his fault, yet in our Saviour's judgement, which was never uncharitable, being so clogg'd and burdened with these impedimenta (as even the Heathens could call Riches) it would be as hard for him to press through and enter in at the streight gate, without uneasing and freeing himself from them,
and if that were all his fault, yet in our Saviour's judgement, which was never uncharitable, being so clogged and burdened with these impedimenta (as even the heathens could call Riches) it would be as hard for him to press through and enter in At the straight gate, without uneasing and freeing himself from them,
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And to bring this to pass, he took occasion even from a vain curiosity of this Zacchaeus, an humour of his, it may be such a one as afterward possessed Herod (though God knows he had not the same success) namely, to see some strange work performed by Christ, of whom he had heard so much talk.
And to bring this to pass, he took occasion even from a vain curiosity of this Zacchaeus, an humour of his, it may be such a one as afterwards possessed Herod (though God knows he had not the same success) namely, to see Some strange work performed by christ, of whom he had herd so much talk.
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By which unexpected affability and courtesie of our Saviour, this so notorious and famous Publican and sinner, was so surpriz'd with joy and comfort, that presently he gives over all thought and consideration of his trade,
By which unexpected affability and courtesy of our Saviour, this so notorious and famous Publican and sinner, was so surprised with joy and Comfort, that presently he gives over all Thought and consideration of his trade,
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half of his estate goes away at a clap upon the poor, and the remainder, in all likelihood, is in great danger to be consum'd by that noble and generous offer which he makes in the words of my Text:
half of his estate Goes away At a clap upon the poor, and the remainder, in all likelihood, is in great danger to be consumed by that noble and generous offer which he makes in the words of my Text:
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In the former General, we may take notice of two particulars: 1. Zacchaeus his willingness and readiness of his own accord to discover and confess his sin,
In the former General, we may take notice of two particulars: 1. Zacchaeus his willingness and readiness of his own accord to discover and confess his since,
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when he said, Whomsoever I have defrauded. And, 2. the nature and heinousness of the crime discovered, which is called a defrauding by forged cavillation; or,
when he said, Whomsoever I have defrauded. And, 2. the nature and heinousness of the crime discovered, which is called a defrauding by forged cavillation; or,
as some Translations read, with false accusation. In the second General likewise (which is the satisfaction tendered by Zacchaeus ) there offer themselves two particulars more, namely, 1. So much of the satisfaction as was necessary to be performed, by virtue of an indispensable Precept,
as Some Translations read, with false accusation. In the second General likewise (which is the satisfaction tendered by Zacchaeus) there offer themselves two particulars more, namely, 1. So much of the satisfaction as was necessary to be performed, by virtue of an indispensable Precept,
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and that is Restitution in these words, I restore unto him. 2. That which was voluntary and extraordinary namely, the measure and excess of this Restitution, which he professeth should be four fold. Of these two parts therefore, with their several particulars in the same order as they have been proposed, briefly,
and that is Restitution in these words, I restore unto him. 2. That which was voluntary and extraordinary namely, the measure and excess of this Restitution, which he Professes should be four fold. Of these two parts Therefore, with their several particulars in the same order as they have been proposed, briefly,
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And, 1. Of the former General, and therein of the first Particular, namely, Zacchaeus his readiness to confess his Sin, in these words: If I, &c. 5. I said even now only, It may be this was a confession of his crime;
And, 1. Of the former General, and therein of the First Particular, namely, Zacchaeus his readiness to confess his since, in these words: If I, etc. 5. I said even now only, It may be this was a Confessi of his crime;
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for without all question, Zacchaeus, as the case stood now with him, was in no humour of Justifying himself, he had no mind to boast his integrity in his office:
for without all question, Zacchaeus, as the case stood now with him, was in no humour of Justifying himself, he had no mind to boast his integrity in his office:
one that had so far lost himself in the wandring mazes of this wicked world, that unless Christ himself had taken the pains to search and enquire after him,
one that had so Far lost himself in the wandering mazes of this wicked world, that unless christ himself had taken the pains to search and inquire After him,
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and having found him, by the power and might of his Grace to rescue and recover him from the errour of his ways, by restoring him his eyes, whereby he might take notice towards what a dangerous precipice he was hastening, there had been no possibility but at last he must have needs fallen headlong into the gulf of destruction.
and having found him, by the power and might of his Grace to rescue and recover him from the error of his ways, by restoring him his eyes, whereby he might take notice towards what a dangerous precipice he was hastening, there had been no possibility but At last he must have needs fallen headlong into the gulf of destruction.
there is no doubt to be made, but that he who was so willing to unlock and disperse his ill gotten treasures, would not begin to divert his covetousness upon his sins, he would not hoard them up,
there is no doubt to be made, but that he who was so willing to unlock and disperse his ill got treasures, would not begin to divert his covetousness upon his Sins, he would not hoard them up,
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as signs of the glorious victory, which through Christ he had won, and emblemes of that blessed change which he found in himself, being rescued from the basest slavery that possibly can be imagined, into the glorious liberty of the Sons of God.
as Signs of the glorious victory, which through christ he had wone, and emblems of that blessed change which he found in himself, being rescued from the Basest slavery that possibly can be imagined, into the glorious liberty of the Sons of God.
and considering how much the Doctrine of our holy Mother the Church hath been traduc'd, not only by the malice and detraction of our professed enemies of the Church of Rome, but also by the suspicious ignorance and partiality of her own children;
and considering how much the Doctrine of our holy Mother the Church hath been traduced, not only by the malice and detraction of our professed enemies of the Church of Rome, but also by the suspicious ignorance and partiality of her own children;
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who out of a liking of the zeal, or rather fury, of some former Protestant Writers, have laid this for a ground of stating Controversies of our Religion:
who out of a liking of the zeal, or rather fury, of Some former Protestant Writers, have laid this for a ground of stating Controversies of our Religion:
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Hoc Ithacus velit & magno mercentur Atridae — They will never be unfurnish'd of matter to write Books to the worlds end, if this shall be the method of stating Controversies.
Hoc Ithaca velit & magno mercentur Atridae — They will never be unfurnished of matter to write Books to the world's end, if this shall be the method of stating Controversies.
Oh what an impregnable cause should we have against the Church of Rome, if we our selves did not help to weaken and betray it, by mixing therewith the interests and conceits of particular men.
O what an impregnable cause should we have against the Church of Rome, if we our selves did not help to weaken and betray it, by mixing therewith the interests and conceits of particular men.
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Be it known (saith he) to our adversaries of Rome, (I add also, to our adversaries even of Great Britain, who sell their private fancies for the Doctrine of our Church) that no kind of Confession, either publick or private, is disallow'd by our Church, that is any way requisite for the due execution of that ancient Power of the Keys, which Christ bestowed upon his Church.
Be it known (Says he) to our Adversaries of Room, (I add also, to our Adversaries even of Great Britain, who fell their private fancies for the Doctrine of our Church) that no kind of Confessi, either public or private, is disallowed by our Church, that is any Way requisite for the due execution of that ancient Power of the Keys, which christ bestowed upon his Church.
11. And this truth being so evident in Scripture, and in the writings of the ancient best times of the Primitive Church, the safest interpreters of Scripture, I make no question,
11. And this truth being so evident in Scripture, and in the writings of the ancient best times of the Primitive Church, the Safest Interpreters of Scripture, I make no question,
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Can any man be so unreasonable as once to imagine with himself, that when our Saviour after his Resurrection, having received (as himself saith) all power in heaven and earth, having led captivity captive, came then to bestow gifts upon men:
Can any man be so unreasonable as once to imagine with himself, that when our Saviour After his Resurrection, having received (as himself Says) all power in heaven and earth, having led captivity captive, Come then to bestow Gifts upon men:
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when he, I say, in so solemn a manner (having first breath'd upon his Disciples, thereby conveying and insinuating the Holy, Ghost into their hearts) renewed unto them,
when he, I say, in so solemn a manner (having First breathed upon his Disciples, thereby conveying and insinuating the Holy, Ghost into their hearts) renewed unto them,
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whereby he delegated to them an authority of binding and loosing sins upon earth, with a promise, that the proceedings in the Court of Heaven, should be directed and regulated by theirs on Earth:
whereby he delegated to them an Authority of binding and losing Sins upon earth, with a promise, that the proceedings in the Court of Heaven, should be directed and regulated by theirs on Earth:
Can any man, I say, think so unworthily of our Saviour, as to esteem these words of his for no better than complement; for nothing but Court-holy-water?
Can any man, I say, think so unworthily of our Saviour, as to esteem these words of his for no better than compliment; for nothing but Holy water?
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as if we had so mean a conceit of our Saviour's gift of the Keys, taking advantage indeed from the unwary expressions of some particular Divines, who out of too forward a zeal against the Church of Rome, have bended the staffe too much the contrary way;
as if we had so mean a conceit of our Saviour's gift of the Keys, taking advantage indeed from the unwary expressions of Some particular Divines, who out of too forward a zeal against the Church of Rome, have bent the staff too much the contrary Way;
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and in stead of taking away that intolerable burden of a Sacramental, necessary, universal Confession, have seem'd to void and frustrate all use and exercise of the Keys.
and in stead of taking away that intolerable burden of a Sacramental, necessary, universal Confessi, have seemed to void and frustrate all use and exercise of the Keys.
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since Christ, for your benefit and comfort, hath given such authority to his Ministers upon your unfeigned repentance and contrition, to absolve and release you from your sins:
since christ, for your benefit and Comfort, hath given such Authority to his Ministers upon your unfeigned Repentance and contrition, to absolve and release you from your Sins:
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why should I doubt, or be unwilling to exhort and perswade you, to make your advantage of thi• gracious promise of our Saviours? why should I envy you the participation of so heavenly a Blessing? Truly,
why should I doubt, or be unwilling to exhort and persuade you, to make your advantage of thi• gracious promise of our Saviors? why should I envy you the participation of so heavenly a Blessing? Truly,
14. Therefore, in obedience to his gracious will, and as I am warranted, and even enjoyned, by my holy Mother the Church of England expresly, in the Book of Common-Prayer, in the Rubrick of Visiting the Sick (which Doctrine this Church hath likewise embraced so far) I beseech you, that by your practise and use, you will not suffer that Commission, which Christ hath given to his Ministers, to be a vain form of words, without any sense under them, not to be an antiquated, exspired Commission, of no use nor validity in these daies:
14. Therefore, in Obedience to his gracious will, and as I am warranted, and even enjoined, by my holy Mother the Church of England expressly, in the Book of Common prayer, in the Rubric of Visiting the Sick (which Doctrine this Church hath likewise embraced so Far) I beseech you, that by your practice and use, you will not suffer that Commission, which christ hath given to his Ministers, to be a vain from of words, without any sense under them, not to be an antiquated, expired Commission, of no use nor validity in these days:
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But whensoever you find your selves charg'd and oppressed, especially with such Crimes as they call Peccata vastantia conscientiam, such as do lay waste and depopulate the conscience, that you would have recourse to your spiritual Physician,
But whensoever you find your selves charged and oppressed, especially with such Crimes as they call Peccata vastantia conscientiam, such as do lay waste and depopulate the conscience, that you would have recourse to your spiritual physician,
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and freely disclose the nature and malignancy of your disease, that he may be able, as the cause shall require, to proportion a remedy either to search it with corrosives,
and freely disclose the nature and malignancy of your disease, that he may be able, as the cause shall require, to proportion a remedy either to search it with corrosives,
as one that can speak comfortable quieting words to you, but as to one that hath authority delegated to him from God himself, to absolve and acquit you of your sins.
as one that can speak comfortable quieting words to you, but as to one that hath Authority delegated to him from God himself, to absolve and acquit you of your Sins.
If you shall do this, Assure your souls, that the understanding of man, is not able to conceive that transport and excess of joy and comfort which shall accrew to that mans heart, that is perswaded, that he hath been made partaker of this Blessing, orderly and legally, according as out Saviour Christ hath prescribed.
If you shall do this, Assure your Souls, that the understanding of man, is not able to conceive that transport and excess of joy and Comfort which shall accrue to that men heart, that is persuaded, that he hath been made partaker of this Blessing, orderly and legally, according as out Saviour christ hath prescribed.
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I should have conspir'd with our adversaries of Rome against our own Church, in affording them such an advantage to blaspheme our most holy and undefiled Religion.
I should have conspired with our Adversaries of Room against our own Church, in affording them such an advantage to Blaspheme our most holy and undefiled Religion.
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as to the Septuagint, who are the best Interpreters of the Idiom of the Greek language in the Evangelical writings. Two Reasons of the word NONLATINALPHABET are given, the one by Ister in Atticis, the other by Philomnestus de Smynthiis Rhodiis, both recorded by Athenaeus in that treasury of ancient learning, his Deipnosophists, in the third Book:
as to the septuagint, who Are the best Interpreters of the Idiom of the Greek language in the Evangelical writings. Two Reasons of the word Are given, the one by Ister in Atticis, the other by Philomnestus de Smynthiis Rhodiis, both recorded by Athenaeus in that treasury of ancient learning, his Deipnosophists, in the third Book:
and the verbal thereof NONLATINALPHABET. One whereof signifies to abalienate or wrest any thing from another by fraud and sophistry, opposed to another word in the same language, which imports to rob by plain open force and violence, Job. 25.9. Psal. 119.121. Prov. 28.3. Eccles. 4.1. as likewise in Psal. 71.4. Prov. 14.33. A second word signifies to deal captiously and fallaciously with another, Levit. 29.11. A third implies, a punishment or Mulct, which (as the Latine word mulcta will bear it) is either inflicted on the body or the purse.
and the verbal thereof. One whereof signifies to abalienate or wrest any thing from Another by fraud and sophistry, opposed to Another word in the same language, which imports to rob by plain open force and violence, Job. 25.9. Psalm 119.121. Curae 28.3. Eccles. 4.1. as likewise in Psalm 71.4. Curae 14.33. A second word signifies to deal captiously and fallaciously with Another, Levit. 29.11. A third Implies, a punishment or Mulct, which (as the Latin word mulcta will bear it) is either inflicted on the body or the purse.
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And the last signifies, to Circumvent, or rather indeed to roll himself upon another, Gen. 43.18. 18. Out of all which expressions in the Hebrew compounded together, we may extract a full sense of the Crime here confessed by Zacchaeus, and rendred in the Greek Original by NONLATINALPHABET, (especially if we have respect to Zacchaeus his office and trade of life, which was to be a master of the Publicans in that part of the Countrey where he liv'd, i. one who had chief authority in receiving the rents and customs due from thence to the Empire):
And the last signifies, to Circumvent, or rather indeed to roll himself upon Another, Gen. 43.18. 18. Out of all which expressions in the Hebrew compounded together, we may extract a full sense of the Crime Here confessed by Zacchaeus, and rendered in the Greek Original by, (especially if we have respect to Zacchaeus his office and trade of life, which was to be a master of the Publicans in that part of the Country where he lived, i. one who had chief Authority in receiving the rends and customs due from thence to the Empire):
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for that end, pretending the rights and necessities of State, and thereto tentering and streining to the uttermost, that power and authority wherewith he was invested from Rome.
for that end, pretending the rights and necessities of State, and thereto tentering and straining to the uttermost, that power and Authority wherewith he was invested from Room.
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19. These kind of Officers, though they were of good reputation with the Romans, as we may collect out of several orations of Cicero, for by their place they had the priviledge to be reckoned amongst the Equites Romani; yet in the Countreys wherein they liv'd, especially in Jewry, a tenacious covetous nation, they were the most odious persons upon the Earth:
19. These kind of Officers, though they were of good reputation with the Roman, as we may collect out of several orations of Cicero, for by their place they had the privilege to be reckoned among the Equites Romani; yet in the Countries' wherein they lived, especially in Jewry, a tenacious covetous Nation, they were the most odious Persons upon the Earth:
yet it is counted a more plausible generous sin, out of hatred, and rancour, and ill-nature by false accusations, to endeavour the subversion of ones enemy,
yet it is counted a more plausible generous since, out of hatred, and rancour, and Ill-nature by false accusations, to endeavour the subversion of ones enemy,
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And so we see even John Baptist himself (though a man of no plausible Court-like behaviour yet) giving his advice to these Publicans, he would only call that an exacting more than was due, which Zacchaeus here in himself most boistrously terms Sycophancy.
And so we see even John Baptist himself (though a man of no plausible Courtlike behaviour yet) giving his Advice to these Publicans, he would only call that an exacting more than was due, which Zacchaeus Here in himself most boisterously terms Sycophancy.
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22. Secondly consider, that Zacchaeus his Sin, which he deals so roughly and discourteously with all here, was his beloved bosome sin, the sin of his trade and course of life;
22. Secondly Consider, that Zacchaeus his since, which he deals so roughly and discourteously with all Here, was his Beloved bosom since, the since of his trade and course of life;
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his Peccatum, NONLATINALPHABET (as S. Paul most elegantly calls it) the sin that doth so easily b•set him, or rather, that doth so well and fitly encompass him, that doth so exactly suit with him.
his Peccatum, (as S. Paul most elegantly calls it) the since that does so Easily b•set him, or rather, that does so well and fitly encompass him, that does so exactly suit with him.
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like a well made garment, than any other. (And I think this expression renders S. Paul 's peccatum NONLATINALPHABET, reasonably well.) Other sins are either too streight for him,
like a well made garment, than any other. (And I think this expression renders S. Paul is peccatum, reasonably well.) Other Sins Are either too straight for him,
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Put the case there were any one in this company, a covetous oppressing person, such a one as Zacchaeus, I'le warrant, he would have been content, that I should rather have taken any Text in the Bible than this:
Put the case there were any one in this company, a covetous oppressing person, such a one as Zacchaeus, I'll warrant, he would have been content, that I should rather have taken any Text in the bible than this:
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For thereby he would be apt to justifie himself in his own eyes, and to say in his thoughts, The Preacher indeed is very earnest in Gods behalf against some body,
For thereby he would be apt to justify himself in his own eyes, and to say in his thoughts, The Preacher indeed is very earnest in God's behalf against Some body,
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are there not a thousand precepts, and almost as many stories in the Bible, and must he needs single out this? Am I the only person that he must aim at? Or,
Are there not a thousand Precepts, and almost as many stories in the bible, and must he needs single out this? Am I the only person that he must aim At? Or,
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25. But as for our new convert Zacchaeus, (and I beseech you let him be herein your example) he deals not so mercifully, no not with his dearly lov'd sin of Oppression:
25. But as for our new convert Zacchaeus, (and I beseech you let him be herein your Exampl) he deals not so mercifully, no not with his dearly loved since of Oppression:
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All his aim and spight is directed against this only sin, which having rooted out of his heart, he supposes he shall then be worthy to entertain his new invited blessed Guest.
All his aim and spite is directed against this only since, which having rooted out of his heart, he supposes he shall then be worthy to entertain his new invited blessed Guest.
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where giving his Disciples a blessed Example of humility, in vouchsafing to wash their feet; when it came to S. Peter 's turn, he would by no means endure it.
where giving his Disciples a blessed Exampl of humility, in vouchsafing to wash their feet; when it Come to S. Peter is turn, he would by no means endure it.
As if he should say, If thou wilt take so much care, as to cleanse and purifie such parts as by continual exercise and travel, are most subject to be defiled, it will be an easie matter to preserve thy self pure through all the rest.
As if he should say, If thou wilt take so much care, as to cleanse and purify such parts as by continual exercise and travel, Are most Subject to be defiled, it will be an easy matter to preserve thy self pure through all the rest.
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Thus Zacchaeus having search'd out the head and fountain, whence all those noysome lusts which appeared in his life, did flow, he supposes he shall sufficiently purifie the streams thence issuing;
Thus Zacchaeus having searched out the head and fountain, whence all those noisome Lustiest which appeared in his life, did flow, he supposes he shall sufficiently purify the streams thence issuing;
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namely, so much of this satisfaction, as is necessary to be performed by vertue of an indispensable precept, which is of Restitution, in these words; I restore unto him.
namely, so much of this satisfaction, as is necessary to be performed by virtue of an indispensable precept, which is of Restitution, in these words; I restore unto him.
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28. There is a Doctrine blown about and dispersed by a sort of Preachers in the Reformed Churches, and greedily imbraced by their followers and Proselytes,
28. There is a Doctrine blown about and dispersed by a sort of Preachers in the Reformed Churches, and greedily embraced by their followers and Proselytes,
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The dangerous effects and consequences of which Doctrine, (especially where power has not been wanting to make the best use and advantage of it) was wofully discovered in those tumults, which not very long since were raised in Germany, especially in Westphalia, about the City of Munster.
The dangerous effects and consequences of which Doctrine, (especially where power has not been wanting to make the best use and advantage of it) was woefully discovered in those tumults, which not very long since were raised in Germany, especially in Westphalia, about the city of Munster.
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29. This Doctrine I suppose was borrowed especially from the Jesuites, who, upon the same grounds, have entituled their Catholick King to almost all the Western parts of the world;
29. This Doctrine I suppose was borrowed especially from the Jesuits, who, upon the same grounds, have entitled their Catholic King to almost all the Western parts of the world;
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whereby many millions of poor souls have been most unhumanely and barbarously massacred, to make way for the supposed right owners the Spaniards, as we find testifi'd with horrour and detestation,
whereby many millions of poor Souls have been most unhumanly and barbarously massacred, to make Way for the supposed right owners the Spanish, as we find testified with horror and detestation,
30. Neither the time nor my Text will allow me leisure to stand long upon the confuting of this pernicious Doctrine, I will only oppose to it that saying of the Psalmist, The Earth is the Lords,
30. Neither the time nor my Text will allow me leisure to stand long upon the confuting of this pernicious Doctrine, I will only oppose to it that saying of the Psalmist, The Earth is the lords,
so that no pretence of Religion or Election can be sufficient for any one to disseise another man, of what condition or quality soever he be, that is once legally possessed of them.
so that no pretence of Religion or Election can be sufficient for any one to disseize Another man, of what condition or quality soever he be, that is once legally possessed of them.
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And thinkest thou that doest these things, that thou shalt escape the Judgement of God? Canst thou imagine, that he will patiently endure to see his Judgements reversed,
And Thinkest thou that dost these things, that thou shalt escape the Judgement of God? Canst thou imagine, that he will patiently endure to see his Judgments reversed,
He sets his mark and brand of infamy almost upon all Gods glorious Attributes; as if God had not power enough to maintain the poor-man against his Adversary;
He sets his mark and brand of infamy almost upon all God's glorious Attributes; as if God had not power enough to maintain the Poor man against his Adversary;
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and whereas I should only meddle with the unlawfulness of deteining Goods gotten by oppression and sycophancy, I will make the subject more General in this Proposition, which I beseech you heedfully to attend,
and whereas I should only meddle with the unlawfulness of detaining Goods got by oppression and sycophancy, I will make the Subject more General in this Proposition, which I beseech you heedfully to attend,
For the confirming of which Proposition, instead of many, almost infinite, unanswerable reasons, I will only make use of two, each of them drawn from the impossibility in such a man of performing two duties, most necessarily required at every mans hands that professeth Christianity; the one whereof is, Prayer; the second, Repentance.
For the confirming of which Proposition, instead of many, almost infinite, unanswerable Reasons, I will only make use of two, each of them drawn from the impossibility in such a man of performing two duties, most necessarily required At every men hands that Professes Christianity; the one whereof is, Prayer; the second, Repentance.
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For the first, Without question, if such a one shall dare to open his mouth to give God thanks for his Riches, it will prove to him a greater sin than the unjust unlawful gathering of them,
For the First, Without question, if such a one shall Dare to open his Mouth to give God thanks for his Riches, it will prove to him a greater since than the unjust unlawful gathering of them,
Dares such a man, with any confidence, give thanks to Almighty God for suffering him to be his Enemy in oppressing and persecuting, it may be, Gods faithful beloved servants;
Dares such a man, with any confidence, give thanks to Almighty God for suffering him to be his Enemy in oppressing and persecuting, it may be, God's faithful Beloved Servants;
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nay, I am almost confident, there is not) but, and if there be, let me beseech him, that of all things in the world, he will take heed of giving thanks, let him rather proceed on blindly in his sin,
nay, I am almost confident, there is not) but, and if there be, let me beseech him, that of all things in the world, he will take heed of giving thanks, let him rather proceed on blindly in his since,
How can such a one desire God to bless unto him, and encrease those Riches so unjustly gotten? Will he say, Lord make it appear unto the world, by blessing me in these my ungodly courses that thou likest well of them,
How can such a one desire God to bless unto him, and increase those Riches so unjustly got? Will he say, Lord make it appear unto the world, by blessing me in these my ungodly courses that thou likest well of them,
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36. There is nothing wherein a man (that is resolv'd not to part with Goods unlawfully gathered) can dead with more despiteful petulancy and uncivility with God,
36. There is nothing wherein a man (that is resolved not to part with Goods unlawfully gathered) can dead with more despiteful petulancy and uncivility with God,
It is much like the behaviour of Charles the fifth unto God, who caused publick Prayers and Processions to be made unto God for the delivery of the Pope in Spain, whom himself at the same time detein'd Prisoner in his own Castle St. Angelo, with a resolution that howsoever those Prayers wrought with God to pitty his Vicar,
It is much like the behaviour of Charles the fifth unto God, who caused public Prayers and Procession to be made unto God for the delivery of the Pope in Spain, whom himself At the same time detained Prisoner in his own Castle Saint Angelo, with a resolution that howsoever those Prayers wrought with God to pity his Vicar,
it may be, to make way for my excess and superfluity many a poor soul (yet richer in thy grace and favour than my self) has been forc'd almost to starve for penury and want, It may be, there are store of Orphans and Widows that are importunate upon thee for vengeance against my unchristian profession;
it may be, to make Way for my excess and superfluity many a poor soul (yet Richer in thy grace and favour than my self) has been forced almost to starve for penury and want, It may be, there Are store of Orphans and Widows that Are importunate upon thee for vengeance against my unchristian profession;
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yet rather then my Son, or my Kinsman (who even after restitution made of what is unlawfully got, might perhaps have remaining to him sufficient to maintain him plentifully in this world) yet rather then he shall abate any thing of that vanity and superfluity which my excess of wealth will be able to bear, I will endanger the forfeiture of my inheritance in the Land of the living.
yet rather then my Son, or my Kinsman (who even After restitution made of what is unlawfully god, might perhaps have remaining to him sufficient to maintain him plentifully in this world) yet rather then he shall abate any thing of that vanity and superfluity which my excess of wealth will be able to bear, I will endanger the forfeiture of my inheritance in the Land of the living.
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But consider, whether such a mans thoughts (which at an exigence, like this, are confus'd and tumultuous) yet if they were reduc'd into order and method, consider, I say,
But Consider, whither such a men thoughts (which At an exigence, like this, Are confused and tumultuous) yet if they were reduced into order and method, Consider, I say,
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So that God who knows the bent and inclination of his Heart (much better than himself) he will display and discover them distinctly and legibly before his eyes,
So that God who knows the bent and inclination of his Heart (much better than himself) he will display and discover them distinctly and legibly before his eyes,
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39. But again, it is possible, I may be reply'd upon, and have the case put, that a man who hath unrighteously oppressed or defrauded his neighbour, has not means enough left to make satisfaction by restoring.
39. But again, it is possible, I may be replied upon, and have the case put, that a man who hath unrighteously oppressed or defrauded his neighbour, has not means enough left to make satisfaction by restoring.
40. If it shall be again questioned, and the supposition made, that a man (for example, a Tradesman) cannot possibly call to remembrance each particular mans name whom he hath wrong'd, (as indeed, it is almost impossible he should) what advice shall he take in such a case? I answer, that he must in this case consider, that by this sin, he hath not only wrong'd his Neighbour, but God also;
40. If it shall be again questioned, and the supposition made, that a man (for Exampl, a Tradesman) cannot possibly call to remembrance each particular men name whom he hath wronged, (as indeed, it is almost impossible he should) what Advice shall he take in such a case? I answer, that he must in this case Consider, that by this since, he hath not only wronged his Neighbour, but God also;
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Or lastly, which more concerns you, since God is here grown so much out of purse, that he has not means enough to pay his own Servants wages equal to the meanest of your houshold servants, let not them any longer be the mocking-stocks of those Canaanites, your Enemies, that so swarm in your Land;
Or lastly, which more concerns you, since God is Here grown so much out of purse, that he has not means enough to pay his own Servants wages equal to the Meanest of your household Servants, let not them any longer be the mocking-stocks of those Canaanites, your Enemies, that so swarm in your Land;
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and a miserable case it is, God knows, that they should be the persons, who of all conditions of men should stand in greatest need of your mercy and charity.
and a miserable case it is, God knows, that they should be the Persons, who of all conditions of men should stand in greatest need of your mercy and charity.
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When those to whom you have committed your souls in trust, as they that must give God an account for them, shall through want and penury be rendred so heartless and low-spirited, that for fear of your anger,
When those to whom you have committed your Souls in trust, as they that must give God an account for them, shall through want and penury be rendered so heartless and low-spirited, that for Fear of your anger,
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Lastly, when these Messengers of God shall be the most ready to tell you, that those Possessions and Tithes which have been wrested out of Gods hands are none of Gods due, that they are none of the Churches Patrimony;
Lastly, when these Messengers of God shall be the most ready to tell you, that those Possessions and Tithes which have been wrested out of God's hands Are none of God's due, that they Are none of the Churches Patrimony;
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that their right is nothing but your voluntary Alms and charitable Benevolence, and that they shall think themselves sufficiently and liberally dealt withal,
that their right is nothing but your voluntary Alms and charitable Benevolence, and that they shall think themselves sufficiently and liberally dealt withal,
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and if it were not publish'd in the streets of Askalon, insomuch, that you have given cause to the Enemies of God to blaspheme our glorious and undefiled Religion.
and if it were not published in the streets of Ashkelon, insomuch, that you have given cause to the Enemies of God to Blaspheme our glorious and undefiled Religion.
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42. I will conclude this Doctrin of Restitution most necessary certainly to be prosecuted in these times, only with proposing to your considerations two Motives, which in all reason ought to perswade you to the practise of it:
42. I will conclude this Doctrine of Restitution most necessary Certainly to be prosecuted in these times, only with proposing to your considerations two Motives, which in all reason ought to persuade you to the practice of it:
yet because, I perceive, it is time for me to hasten to your release, I will only desire you to remember how much I have told you already, that this Doctrin concerns you,
yet Because, I perceive, it is time for me to hasten to your release, I will only desire you to Remember how much I have told you already, that this Doctrine concerns you,
since it is impossible for any man while he is guilty of the breach of this duty, to put in practise even the most necessary and indispensable Precepts of Christian Religion.
since it is impossible for any man while he is guilty of the breach of this duty, to put in practice even the most necessary and indispensable Precepts of Christian Religion.
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That whereas, it may be, you may think that by heaping wealth, howsoever purchased, upon your heirs, you shall sufficiently provide for them against all casualties,
That whereas, it may be, you may think that by heaping wealth, howsoever purchased, upon your Heirs, you shall sufficiently provide for them against all casualties,
yet, that God also hath his treasures in store to countervail yours, and to provide so, that your Heirs shall take but little content, God knows, in all their abundance:
yet, that God also hath his treasures in store to countervail yours, and to provide so, that your Heirs shall take but little content, God knows, in all their abundance:
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God will lay up the iniquity of sinners for their children, i.e. He will not satisfie himself with wreaking vengeance of other mens wrongs upon your heads that have done them,
God will lay up the iniquity of Sinners for their children, i.e. He will not satisfy himself with wreaking vengeance of other men's wrongs upon your Heads that have done them,
Therefore, as you desire the welfare of those for whose sake especially, you dare adventure to hazard even your own souls, bequeath not to them for a legacy a canker and moth, that will assuredly consume and devour all your Riches:
Therefore, as you desire the welfare of those for whose sake especially, you Dare adventure to hazard even your own Souls, Bequeath not to them for a legacy a canker and moth, that will assuredly consume and devour all your Riches:
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I come therefore, briefly, to my last particular, namely, the excess and extraordinary measure of Zacchaeus his Restitution, which he professeth shall be four-fold, to be dispatch'd in one word.
I come Therefore, briefly, to my last particular, namely, the excess and extraordinary measure of Zacchaeus his Restitution, which he Professes shall be fourfold, to be dispatched in one word.
and yet not enjoyn'd by vertue of any Commandement, and, What is that, but plain Popish Super-erogation? For, the Judicial Law of restoring fourfold, is only in strictness and propriety applicable to plain direct Stealing.
and yet not enjoined by virtue of any Commandment, and, What is that, but plain Popish Supererogation? For, the Judicial Law of restoring fourfold, is only in strictness and propriety applicable to plain Direct Stealing.
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45. I confess, that some particular men, for fear of this consequence, have thought themselves oblig'd to dissent not only from St. Paul 's distinction of counsels from Precepts in the Gospel,
45. I confess, that Some particular men, for Fear of this consequence, have Thought themselves obliged to dissent not only from Saint Paul is distinction of Counsels from Precepts in the Gospel,
But this is that abomination of a more then Pharisaical self-justifying Pride in the Church of Rome, that upon so weak a foundation they have most inartificially erected their Babel of Super-erogation, whereby they teach that they cannot only through the whole course of their lives exactly perform all the Commandements of God, without offending in any one mortal sin;
But this is that abomination of a more then Pharisaical Self-justifying Pride in the Church of Rome, that upon so weak a Foundation they have most inartificially erected their Babel of Supererogation, whereby they teach that they cannot only through the Whole course of their lives exactly perform all the commandments of God, without offending in any one Mortal since;
This is that Doctrin which the Church of England, in express words, most worthily professeth a detestation unto, in their 14th Article, which hath been transcribed into the 45th of this Church.
This is that Doctrine which the Church of England, in express words, most worthily Professes a detestation unto, in their 14th Article, which hath been transcribed into the 45th of this Church.
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And yet for all this, neither of these Churches have any quarrel to that distinction of St. Paul, (when speaking of voluntary Chastity, he saith, I have received no such Commandement from the Lord, yet I give my advice or counsel,) as hath been excellently discovered by the late incomparable Bishop of Winchester in his Resp. ad Apologiam.
And yet for all this, neither of these Churches have any quarrel to that distinction of Saint Paul, (when speaking of voluntary Chastity, he Says, I have received no such Commandment from the Lord, yet I give my Advice or counsel,) as hath been excellently discovered by the late incomparable Bishop of Winchester in his Resp. ad Apologia.
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46. And now though I have gone through and quite absolv'd my Text, yet I can scarse think my Sermon finish'd, till I have endeavoured to make it beneficial unto you by applying it to your Consciences and practise:
46. And now though I have gone through and quite absolved my Text, yet I can scarce think my Sermon finished, till I have endeavoured to make it beneficial unto you by applying it to your Consciences and practice:
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But when I should come to that, I confess, I find these times wherein we live so indisposed for such an Application, that I know not which way to begin with you:
But when I should come to that, I confess, I find these times wherein we live so indisposed for such an Application, that I know not which Way to begin with you:
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or cunningly and closely defrauded your Neighbour, that you should, as Zacchaeus did here, restore unto him four-fold? No, I dare not adventure so farr, I have received no such Commandement from the Lord:
or cunningly and closely defrauded your Neighbour, that you should, as Zacchaeus did Here, restore unto him fourfold? No, I Dare not adventure so Far, I have received no such Commandment from the Lord:
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47. Shall I then endeavour to perswade you to conform your selves to this pattern of Zacchaeus, as to a Counsel? Alas the times are such, that well were we if as some have turn'd all Counsels into Precepts, that the same men would not at least in their practice convert all Precepts into Counsel:
47. Shall I then endeavour to persuade you to conform your selves to this pattern of Zacchaeus, as to a Counsel? Alas the times Are such, that well were we if as Some have turned all Counsels into Precepts, that the same men would not At least in their practice convert all Precepts into Counsel:
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Or, if not quite abrogated, yet left so arbitrary, that they should become matters of no necessary importance and consequence, duties, which if we shall perform, we shall thereby approve our gratitude and thankfulness unto God our Saviour;
Or, if not quite abrogated, yet left so arbitrary, that they should become matters of no necessary importance and consequence, duties, which if we shall perform, we shall thereby approve our gratitude and thankfulness unto God our Saviour;
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and yet, if by chance they be left undone, since they are esteem'd no necessary conditions of the New-Covenant, there is no great danger as long as we can keep a spark of faith alive,
and yet, if by chance they be left undone, since they Are esteemed no necessary conditions of the New-covenant, there is no great danger as long as we can keep a spark of faith alive,
as long as we can perswade our selves that we have a firm perswasion of Gods mercy in Christ to our selves in particular (which kind of newly invented faith,
as long as we can persuade our selves that we have a firm persuasion of God's mercy in christ to our selves in particular (which kind of newly invented faith,
48. These things therefore considered, I will leave the application of Zacchaeus his extraordinary Restitution to your own Consciences, according as God and your own souls shall agree together:
48. These things Therefore considered, I will leave the application of Zacchaeus his extraordinary Restitution to your own Consciences, according as God and your own Souls shall agree together:
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lest they over-leaven and swell you so unmeasurably, that you shall not be able to press in at that straight gate, which would lead you unto those blessed and glorious habitations which Christ hath purchased for you, not with these corruptible things of silver and gold,
lest they over-leaven and swell you so unmeasurably, that you shall not be able to press in At that straight gate, which would led you unto those blessed and glorious habitations which christ hath purchased for you, not with these corruptible things of silver and gold,
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And, to say the truth, the appearing of Christ himself, unless he had brought with him this light to lighten the Gentiles in his hand, had not been sufficient to make a Solemn day for us.
And, to say the truth, the appearing of christ himself, unless he had brought with him this Light to lighten the Gentiles in his hand, had not been sufficient to make a Solemn day for us.
The Star then was not that light, but it was sent to bear witness of that light, namely, the Gospel, the glory whereof fills my text fuller than the Majesty of God ever fill'd the Temple.
The Star then was not that Light, but it was sent to bear witness of that Light, namely, the Gospel, the glory whereof fills my text fuller than the Majesty of God ever filled the Temple.
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3. The words of my Text, I find so full and swelling with expression, so fruitful and abounding in rich sense, that I am almost sorry I have said so much of them to fit them to this day:
3. The words of my Text, I find so full and swelling with expression, so fruitful and abounding in rich sense, that I am almost sorry I have said so much of them to fit them to this day:
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In which is contain'd, not only the sum and extract of this Epistle, but likewise of Christian Religion in general, in opposition both to the Mosaical Law given to the Jews;
In which is contained, not only the sum and extract of this Epistle, but likewise of Christian Religion in general, in opposition both to the Mosaical Law given to the jews;
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not as those, vain Teachers newly sprung up among you Galatians, would have us, by obedience unto the carnal Ceremonial Law of Moses; but through the Spirit, i. by a spiritual worship;
not as those, vain Teachers newly sprung up among you Galatians, would have us, by Obedience unto the carnal Ceremonial Law of Moses; but through the Spirit, i. by a spiritual worship;
neither by performing the old Covenant of works, which we are not able to fulfil, but by faith, by such an obedience as is prescribed unto us in the Gospel.
neither by performing the old Covenant of works, which we Are not able to fulfil, but by faith, by such an Obedience as is prescribed unto us in the Gospel.
First, the conditions on mans part required, in these words, through the Spirit, and by Faith. Secondly, upon the performance of our duty, there follows Gods promise,
First, the conditions on men part required, in these words, through the Spirit, and by Faith. Secondly, upon the performance of our duty, there follows God's promise,
first, in opposition to the Mosaical Law, by these words, through the Spirit; which import, that it is not such an outward carnal obedience, as Moses his Law required;
First, in opposition to the Mosaical Law, by these words, through the Spirit; which import, that it is not such an outward carnal Obedience, as Moses his Law required;
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Secondly, the opposition of this new Covenant, to the old Covenant of Works, in these words, by Faith; which signifie, that we do not hope for salvation by the works of the Law,
Secondly, the opposition of this new Covenant, to the old Covenant of Works, in these words, by Faith; which signify, that we do not hope for salvation by the works of the Law,
In the second General, we may likewise observe, first, the nature of Justification, which comprehends the promises which God has been pleased to propose to us as the reward of our obedience.
In the second General, we may likewise observe, First, the nature of Justification, which comprehends the promises which God has been pleased to propose to us as the reward of our Obedience.
Secondly, the interest which we Christians in this life after we have perform'd our duties, may have in these promises, which is Hope, express'd in these words, We wait for the hope, &c. Of these —
Secondly, the Interest which we Christians in this life After we have performed our duties, may have in these promises, which is Hope, expressed in these words, We wait for the hope, etc. Of these —
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They have not rejected thee, but they have rejected me, and now are risen up in rebellion against me, to depose me from that Dominion which with their free consents I assumed:
They have not rejected thee, but they have rejected me, and now Are risen up in rebellion against me, to depose me from that Dominion which with their free consents I assumed:
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For which intolerable base ingratitude of that Nation, in his wrath he gives them a King, he appoints his Successour, which revenged those injuries and indignities offered to Almighty God, to the uttermost upon them.
For which intolerable base ingratitude of that nation, in his wrath he gives them a King, he appoints his Successor, which revenged those injuries and indignities offered to Almighty God, to the uttermost upon them.
Insomuch, as he bids them look about, and consider the nations round about them, If ever any people was furnished with Laws and Ordinances, of such equity and righteousness, as theirs were:
Insomuch, as he bids them look about, and Consider the Nations round about them, If ever any people was furnished with Laws and Ordinances, of such equity and righteousness, as theirs were:
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such are the Ceremonial Washings, Purifications, Sacrifices, &c. A third sort are of a mixt nature, the objects of which, are for the most part, things in their own nature, good or evil;
such Are the Ceremonial Washings, Purifications, Sacrifices, etc. A third sort Are of a mixed nature, the objects of which, Are for the most part, things in their own nature, good or evil;
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but yet the circumstances annex'd unto them, are meerly arbitrary and alterable, as namely, those things which are commanded or forbidden by that which is commonly called the Judicial Law: for example:
but yet the Circumstances annexed unto them, Are merely arbitrary and alterable, as namely, those things which Are commanded or forbidden by that which is commonly called the Judicial Law: for Exampl:
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but may be chang'd either into a corporal punishment, or, it may be, into a civil death, according as those who have the government of Kingdoms and States shall think fit and convenient for the dispositions of the times wherein they live,
but may be changed either into a corporal punishment, or, it may be, into a civil death, according as those who have the government of Kingdoms and States shall think fit and convenient for the dispositions of the times wherein they live,
8. Now the general Sanction of this whole Law is expressed Deut. 27. v. 26 in these words, Cursed is every one that continueth not in all the words of this Law to do them:
8. Now the general Sanction of this Whole Law is expressed Deuteronomy 27. v. 26 in these words, Cursed is every one that Continueth not in all the words of this Law to do them:
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which curse, as we find it afterwards at large interpreted, imported a sudden violent untimely death, together with all kind of misfortune, that could make this life miserable:
which curse, as we find it afterwards At large interpreted, imported a sudden violent untimely death, together with all kind of misfortune, that could make this life miserable:
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The Moral Duties of the two Tables, as they are part of the Mosaical Jewish Law required only an external obedience and conformity to the Affirmative precepts thereof,
The Moral Duties of the two Tables, as they Are part of the Mosaical Jewish Law required only an external Obedience and conformity to the Affirmative Precepts thereof,
yet we must know, that these very Jews, to whom this Law was given, being the children of Abraham, were heirs likewise of the promises which were made unto him and his seed;
yet we must know, that these very jews, to whom this Law was given, being the children of Abraham, were Heirs likewise of the promises which were made unto him and his seed;
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So that this Mosaical Law (whatsoever glorious opinion the Jews had of it) was not that Covenant whereby they were to seek for Justification in the sight of God.
So that this Mosaical Law (whatsoever glorious opinion the jews had of it) was not that Covenant whereby they were to seek for Justification in the sighed of God.
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11. For what end then was the Law of Moses given? S. Paul shall answer the question, Gal. 3.19. It was added (saith he) because of transgressions, till the seed should come to whom the promises were made.
11. For what end then was the Law of Moses given? S. Paul shall answer the question, Gal. 3.19. It was added (Says he) Because of transgressions, till the seed should come to whom the promises were made.
It was added, as if he should say, After the promises made unto Abraham and his seed, this Law was moreover annexed, not as any new condition whereby they were to attain unto the promises,
It was added, as if he should say, After the promises made unto Abraham and his seed, this Law was moreover annexed, not as any new condition whereby they were to attain unto the promises,
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for those, whom perhaps the goodness and mercy of God, in affording them those promises, would not by the hope of them be able to bridle, they notwithstanding,
for those, whom perhaps the Goodness and mercy of God, in affording them those promises, would not by the hope of them be able to bridle, they notwithstanding,
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that is, When Christ, who was that blessed Seed, promised to Abraham, should come, he would so clearly and convincingly shew unto the world the way of Salvation, that they should no longer need to be kept under their old Schoolmaster, the Law;
that is, When christ, who was that blessed Seed, promised to Abraham, should come, he would so clearly and convincingly show unto the world the Way of Salvation, that they should no longer need to be kept under their old Schoolmaster, the Law;
forasmuch as by inforcing it now when the seed was already come, to whom the promises were made, they did seem to evacuate the Coming and Gospel of Christ.
forasmuch as by enforcing it now when the seed was already come, to whom the promises were made, they did seem to evacuate the Coming and Gospel of christ.
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12. Now, that the Mosaical Law was not given to the Jews for this end, that by the fulfilling thereof, they should promise to themselves the reward of righteousness, everlasting life;
12. Now, that the Mosaical Law was not given to the jews for this end, that by the fulfilling thereof, they should promise to themselves the reward of righteousness, everlasting life;
but especially in that to the Hebrews. The force and vertue of whose arguments, may in general be reduc'd to that issue which before I mentioned, viz. That the Law, by the performance whereof we may expect life, requires not only an external conformity to the outward works,
but especially in that to the Hebrews. The force and virtue of whose Arguments, may in general be reduced to that issue which before I mentioned, viz. That the Law, by the performance whereof we may expect life, requires not only an external conformity to the outward works,
I say unto you, not only, whosoever shall kill his neighbour, but whosoever out of malice or rancour, shall say unto his brother, Thou fool, shall be in danger of Hell fire.
I say unto you, not only, whosoever shall kill his neighbour, but whosoever out of malice or rancour, shall say unto his brother, Thou fool, shall be in danger of Hell fire.
What! did Moses his Law then permit a man to bear hatred and malice unto another? Did I say, permit them? Nay, it commanded them so perfectly to hate their enemies, to wit, the seven Nations who possessed that land, which was theirs by promise, mentioned Exod. 34.2. Deut. 7.1. to which were added the Amalekites, Exod. 27.19. Deut. 30.19.
What! did Moses his Law then permit a man to bear hatred and malice unto Another? Did I say, permit them? Nay, it commanded them so perfectly to hate their enemies, to wit, the seven nations who possessed that land, which was theirs by promise, mentioned Exod 34.2. Deuteronomy 7.1. to which were added the Amalekites, Exod 27.19. Deuteronomy 30.19.
Insomuch, that Saul, for his unseasonable pity but of one person, and that a King of the Amalekites, and reserving the best of the cattel for sacrifice to God, had the Kingdom utterly rent from him and his posterity.
Insomuch, that Saul, for his unseasonable pity but of one person, and that a King of the Amalekites, and reserving the best of the cattle for sacrifice to God, had the Kingdom utterly rend from him and his posterity.
Christ adds, as a Corollary to his discourse, speaking to his Disciples and followers, Except your righteousness exceed the righteousness of the Scribes and Pharises, i. whereas they content themselves with an outward carnal obedience to the Law,
christ adds, as a Corollary to his discourse, speaking to his Disciples and followers, Except your righteousness exceed the righteousness of the Scribes and Pharisees, i. whereas they content themselves with an outward carnal Obedience to the Law,
the Commandement of the Lord is pure, enlightning the eyes, &c. And in this sense, the succeeding Prophets endeavoured to perswade the people to apprehend it.
the Commandment of the Lord is pure, enlightening the eyes, etc. And in this sense, the succeeding prophets endeavoured to persuade the people to apprehend it.
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And, a Law which made no man perfect, Heb. 7.19. Nay more, saith he, it is not NONLATINALPHABET, not without fault, Heb. 8.7. i. a man might perform the Law of Moses, and yet not be NONLATINALPHABET, He may be a wicked man still in Gods sight;
And, a Law which made no man perfect, Hebrew 7.19. Nay more, Says he, it is not, not without fault, Hebrew 8.7. i. a man might perform the Law of Moses, and yet not be, He may be a wicked man still in God's sighed;
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Insomuch, as the same Paul, speaking of himself, before he was converted to Christianity, saies he, Concerning the righteousness which is of the Law, I was blameless;
Insomuch, as the same Paul, speaking of himself, before he was converted to Christianity, Says he, Concerning the righteousness which is of the Law, I was blameless;
an Hebrew of the Hebrews, according to the Law a Pharisee, ( i. e. of that Sect which had preserved the Law in the greatest integrity) though I were so zealous thereof, that I persecuted the Churches of Christ, which sought to abrogate it:
an Hebrew of the Hebrews, according to the Law a Pharisee, (i. e. of that Sect which had preserved the Law in the greatest integrity) though I were so zealous thereof, that I persecuted the Churches of christ, which sought to abrogate it:
and lastly, though concerning the Righteousness of the Law, I was blameless, Yet, notwithstanding all these, I will have no better an opinion of these priviledges than they deserve;
and lastly, though Concerning the Righteousness of the Law, I was blameless, Yet, notwithstanding all these, I will have no better an opinion of these privileges than they deserve;
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that the performing of the Moral Duties as far as they were inforc'd, by virtue of Moses his Law, could not make a man capable of attaining to the promises of the New Covenant.
that the performing of the Moral Duties as Far as they were enforced, by virtue of Moses his Law, could not make a man capable of attaining to the promises of the New Covenant.
And (that I may add one confirmation of this more out of the Old Testament) hereupon it is, that God by the Prophet Ezekiel manifestly sheweth, that God gave not the Law of Moses to the Israelites,
And (that I may add one confirmation of this more out of the Old Testament) hereupon it is, that God by the Prophet Ezekielem manifestly shows, that God gave not the Law of Moses to the Israelites,
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yet with all these Ceremonies and Formalities, they could enter no deeper than the flesh, they could not make him which did the service perfect, as pertaining to the conscience: That is, for example;
yet with all these Ceremonies and Formalities, they could enter no Deeper than the Flesh, they could not make him which did the service perfect, as pertaining to the conscience: That is, for Exampl;
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as expecting to be freed from the danger of Hell, for the cost or ceremony of a Sacrifice? Those Sacrifices therefore and Ceremonies, the bloud of bulls and of goats,
as expecting to be freed from the danger of Hell, for the cost or ceremony of a Sacrifice? Those Sacrifices Therefore and Ceremonies, the blood of Bulls and of Goats,
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But it must be only the bloud of Christ, who through the eternal Spirit, offered himself without spot unto God, that is able to purge our consciences from dead works to serve the living God.
But it must be only the blood of christ, who through the Eternal Spirit, offered himself without spot unto God, that is able to purge our Consciences from dead works to serve the living God.
as it has had since, or as ours has now? Why should not their pre-figuration of the true Sacrifice by typical sacrifices, be as much worth as our post-commemoration thereof? for Christ was the same yesterday,
as it has had since, or as ours has now? Why should not their pre-figuration of the true Sacrifice by typical Sacrifices, be as much worth as our post-commemoration thereof? for christ was the same yesterday,
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yet this use of them was so mystical and reserved, so impossible to be collected out of the Letter of the Law, that without a special Revelation from God, the eyes of the Israelites were too weak to serve them to pierce through those dark clouds and shadows,
yet this use of them was so mystical and reserved, so impossible to be collected out of the letter of the Law, that without a special Revelation from God, the eyes of the Israelites were too weak to serve them to pierce through those dark Clouds and shadows,
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but in that respect, was of little or no use till Christ was indeed crucified; it being impossible to make that history a ground-work of their Faith in Christ.
but in that respect, was of little or no use till christ was indeed Crucified; it being impossible to make that history a groundwork of their Faith in christ.
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20. My second Argument shall be taken out of those words of S. Paul, Act. 13.38. where, speaking of Christ, he saith, By him all that believe, are justified from all things, from which they could not be justified by the Law of Moses:
20. My second Argument shall be taken out of those words of S. Paul, Act. 13.38. where, speaking of christ, he Says, By him all that believe, Are justified from all things, from which they could not be justified by the Law of Moses:
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From which I inferr, that since there were many sins for which the Law of Moses allowed no Sacrifice, no Redemption, no Satisfaction, no Commutation, in what a fearful desperate case would a person that should commit fuch sins be,
From which I infer, that since there were many Sins for which the Law of Moses allowed no Sacrifice, no Redemption, no Satisfaction, no Commutation, in what a fearful desperate case would a person that should commit fuch Sins be,
if he were to expect Justification before God by the Law of Moses, for that must needs lead him to despair? It could shew him no refuge, no Sanctuary to fly unto;
if he were to expect Justification before God by the Law of Moses, for that must needs led him to despair? It could show him no refuge, no Sanctuary to fly unto;
And therefore no marvail if the same Apostle ( Heb. 7.17, 18.) saith, That the former Law for the weakness and unprofitableness thereof ( i. e. to Justification) was to be disannull'd, since it could make nothing perfect.
And Therefore no marvel if the same Apostle (Hebrew 7.17, 18.) Says, That the former Law for the weakness and unprofitableness thereof (i. e. to Justification) was to be Disannulled, since it could make nothing perfect.
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For all the happiness which was to be expected from Moses his Law, was only an exemption from the inconveniences and curses of this life, long days and peaceable, enrich'd with worldly content and prosperity:
For all the happiness which was to be expected from Moses his Law, was only an exemption from the inconveniences and curses of this life, long days and peaceable, enriched with worldly content and Prosperity:
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Whereas the blessings which attend the performance of the New-Covenant or the Gospel are unspeakable and glorious, Such as eye hath not seen, nor indeed,
Whereas the blessings which attend the performance of the New-covenant or the Gospel Are unspeakable and glorious, Such as eye hath not seen, nor indeed,
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Neither will the ordinary evasion serve the turn, as if these temporal blessings, or plagues and curses mentioned in Moses his writings, should purposely signifie the blessed estate of glorified Saints,
Neither will the ordinary evasion serve the turn, as if these temporal blessings, or plagues and curses mentioned in Moses his writings, should purposely signify the blessed estate of glorified Saints,
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22. I would not now have you so conceive me, as if I would exclude the Jews of the Old-Testament from being partakers of the Promises of the Gospel: No, God forbid:
22. I would not now have you so conceive me, as if I would exclude the jews of the Old-Testament from being partakers of the Promises of the Gospel: No, God forbid:
and may be found sprinkled in several places, even in Moses his writings, and no question but were more fully and compleatly delivered unto them by Tradition from their Fathers.
and may be found sprinkled in several places, even in Moses his writings, and no question but were more Fully and completely Delivered unto them by Tradition from their Father's.
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And hereupon, I suppose, it is, that when any were converted to the knowledg and worship of the true God in those times, they who made them Proselytes, were not curious to enforce upon them the Observation of Moses his Ordinances and Ceremonies,
And hereupon, I suppose, it is, that when any were converted to the knowledge and worship of the true God in those times, they who made them Proselytes, were not curious to enforce upon them the Observation of Moses his Ordinances and Ceremonies,
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as we find in the behaviour of Elisha to Naaman the Assyrian, of Jonah to the Ninevites, of Daniel to Nebuchadnezzar, and of the rest of the Prophets to the Tyrians, Moabites, Aegyptians, to whom they writ, and whose conversion they sought:
as we find in the behaviour of Elisha to Naaman the assyrian, of Jonah to the Ninevites, of daniel to Nebuchadnezzar, and of the rest of the prophets to the Tyrians, Moabites, egyptians, to whom they writ, and whose conversion they sought:
Indeed those who were content to live amongst the Jews, and enjoy their priviledges and immunities, were bound to undergo the burden and costliness of the Offerings and Sacrifices, which,
Indeed those who were content to live among the jews, and enjoy their privileges and immunities, were bound to undergo the burden and costliness of the Offerings and Sacrifices, which,
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twice quoted by St. Paul in Heb. ch. 8. & ch. 10. where God saith, Behold the dayes come saith the Lord, that I will make a New-Covenant with the House of Israel,
twice quoted by Saint Paul in Hebrew changed. 8. & changed. 10. where God Says, Behold the days come Says the Lord, that I will make a New-covenant with the House of Israel,
Not according to the Covenant which I made with their Fathers in the day that I took them by the hand to lead them out of the land of Egypt, which my Covenant they brake,
Not according to the Covenant which I made with their Father's in the day that I took them by the hand to led them out of the land of Egypt, which my Covenant they brake,
and write them in their inward parts, &c. As if he should say, The former Covenant which I made with them by Moses, was only written in two Tables of Stone,
and write them in their inward parts, etc. As if he should say, The former Covenant which I made with them by Moses, was only written in two Tables of Stone,
Thus farr as largely as so small a measure of time would permit me, I have told you the difference betwixt the Covenant of Grace and Moses his Law, imply'd in these words of my Text, through the Spirit: I come now to my second particular,
Thus Far as largely as so small a measure of time would permit me, I have told you the difference betwixt the Covenant of Grace and Moses his Law, implied in these words of my Text, through the Spirit: I come now to my second particular,
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namely, the distinction of the same Covenant of Grace from the Law of works, wherein I shall proceed by the same method, i. e. shewing you first absolutely the nature of those Laws,
namely, the distinction of the same Covenant of Grace from the Law of works, wherein I shall proceed by the same method, i. e. showing you First absolutely the nature of those Laws,
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25. The Law of Works is the same with that, to the obedience whereof Adam was oblig'd in Paradise with this exception, that besides the Moral natural Law written in his heart, (the substance whereof is to this day reserved in the minds of all the sons of Adam ) Adam had a second positive Law injoyn'd him by God,
25. The Law of Works is the same with that, to the Obedience whereof Adam was obliged in Paradise with this exception, that beside the Moral natural Law written in his heart, (the substance whereof is to this day reserved in the minds of all the Sons of Adam) Adam had a second positive Law enjoined him by God,
Excepting therefore this one particular Precept, the Law which was given to Adam, (call'd the Law of Works), comprehended in it all kind of moral duties referr'd either to God, his Neighbour,
Excepting Therefore this one particular Precept, the Law which was given to Adam, (called the Law of Works), comprehended in it all kind of moral duties referred either to God, his Neighbour,
26. The Obligation to this Law is so strict, severe and peremptory, That it required not only an universal Obedience to whatsoever is contained in that Law, in the full extent, latitude,
26. The Obligation to this Law is so strict, severe and peremptory, That it required not only an universal obedience to whatsoever is contained in that Law, in the full extent, latitude,
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27. The Justification which was due to the performance of this Law by Justice, and as the wages thereof, that is, the condition wherein God oblig'd himself to such as fulfill'd it, was the promises of this life,
27. The Justification which was due to the performance of this Law by justice, and as the wages thereof, that is, the condition wherein God obliged himself to such as fulfilled it, was the promises of this life,
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This Justification did not comprehend Remission of Sins, as ours does, for the Law excluded all hope of pardon after sin, no promise made to repentance, repentance would do no good:
This Justification did not comprehend Remission of Sins, as ours does, for the Law excluded all hope of pardon After since, no promise made to Repentance, Repentance would do no good:
28. This Law in the rigour thereof might easily have been perform'd by Adam; he had that perfection of grace and holiness given him, which was exactly equal and commensurable to whatsoever duties were enjoyn'd him:
28. This Law in the rigour thereof might Easily have been performed by Adam; he had that perfection of grace and holiness given him, which was exactly equal and commensurable to whatsoever duties were enjoined him:
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But by his wilful voluntary (God forbid, we should say enforc'd, or absolutely decree'd) prevarication he utterly undid both himself and his posterity, leaving them engag'd for his debts,
But by his wilful voluntary (God forbid, we should say enforced, or absolutely decreed) prevarication he utterly undid both himself and his posterity, leaving them engaged for his debts,
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Without Christ, we are all oblig'd to the same strictness and severity of the Law, which by reason of our poverty and want of grace, is become impossible to be perform'd by us:
Without christ, we Are all obliged to the same strictness and severity of the Law, which by reason of our poverty and want of grace, is become impossible to be performed by us:
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As the blessed Apostle St. Paul hath evidently proved by Induction, in the beginning of his Epistle to the Romans: In the first chapter, declaring that the Gentiles neither did, nor could perform the Law;
As the blessed Apostle Saint Paul hath evidently proved by Induction, in the beginning of his Epistle to the Romans: In the First chapter, declaring that the Gentiles neither did, nor could perform the Law;
Almighty God out of his infinite mercy and goodness, by his unspeakable wisdom found out an attonement, accepting of the voluntary exinanition and humiliation of his dearly beloved Son, who submitted himself, to be made flesh, to all our natural infirmities (sin only excepted) and at last to dye that ignominious accursed death of the Cross for the Redemption of mankind;
Almighty God out of his infinite mercy and Goodness, by his unspeakable Wisdom found out an atonement, accepting of the voluntary exinanition and humiliation of his dearly Beloved Son, who submitted himself, to be made Flesh, to all our natural infirmities (since only excepted) and At last to die that ignominious accursed death of the Cross for the Redemption of mankind;
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Who in his death made a Covenant with his Father, that those, and only those, who would be willing to submit themselves to the obedience of a new Law, which he would prescribe unto mankind, should for the merits of his obedience and death be justified in the sight of God, have their sins forgiven them,
Who in his death made a Covenant with his Father, that those, and only those, who would be willing to submit themselves to the Obedience of a new Law, which he would prescribe unto mankind, should for the merits of his Obedience and death be justified in the sighed of God, have their Sins forgiven them,
Now, that Christ's death was in order of Nature, before the giving of the Gospel, is (I think) evident by those words of St. Paul. Heb. 9.16, 17. where comparing the old Covenant of the Jews with that of Christ, he saith, Where a Testament is, there must of necessity be the death of the Testatour:
Now, that Christ's death was in order of Nature, before the giving of the Gospel, is (I think) evident by those words of Saint Paul. Hebrew 9.16, 17. where comparing the old Covenant of the jews with that of christ, he Says, Where a Testament is, there must of necessity be the death of the Testator:
30. Which Covenant of Christ (call'd in Scripture the New-Covenant, the Covenant of Grace, the grace of God, the Law of Faith) according to the nature of all Covenants being made between two parties (at the least), requires conditions on both sides, to be perform'd,
30. Which Covenant of christ (called in Scripture the New-covenant, the Covenant of Grace, the grace of God, the Law of Faith) according to the nature of all Covenants being made between two parties (At the least), requires conditions on both sides, to be performed,
Now man's duty is comprehended by St. Paul in this word Faith, and God's promise in the word Justification: And thus farr we have proceeded upon sure grounds,
Now Man's duty is comprehended by Saint Paul in this word Faith, and God's promise in the word Justification: And thus Far we have proceeded upon sure grounds,
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But the main difficulty remains behind, and that is the true sense and meaning of these two words, Faith and Justification, and what respect and dependance they have one of the other.
But the main difficulty remains behind, and that is the true sense and meaning of these two words, Faith and Justification, and what respect and dependence they have one of the other.
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Now, if Faith be meant in this sense, (as by many good Writers of our Reformed Churches, it is understood) then the meaning of that so often repeated saying of St. Paul, We are justified by Faith without the works of the Law, must be, We are justifi'd only for the obedience of Christ,
Now, if Faith be meant in this sense, (as by many good Writers of our Reformed Churches, it is understood) then the meaning of that so often repeated saying of Saint Paul, We Are justified by Faith without the works of the Law, must be, We Are justified only for the Obedience of christ,
Secondly, Faith signifies the Act or exercise or duty of Faith, as it comprehends all Evangelical Obedience, call'd by St. Paul, The Obedience of Faith, Rom. 16.26. The Righteousness of Faith, Rom. 4, 13. & 9.13. & 10.6.
Secondly, Faith signifies the Act or exercise or duty of Faith, as it comprehends all Evangelical obedience, called by Saint Paul, The obedience of Faith, Rom. 16.26. The Righteousness of Faith, Rom. 4, 13. & 9.13. & 10.6.
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Or thirdly, it may be taken for the Doctrin of Faith, call'd also by him, the Word of Faith, Rom. 10.8. and the Word of Gods Grace, Act. 20.32. and the hearing of Faith, Gal. 3.2. In which sense, as if he meant, the Word, St. Paul may seem to resolve us, Rom. 3.27. where he saith, that boasting is excluded by the Law of Faith, which words are extant in the very heat of the controversie of Justification.
Or Thirdly, it may be taken for the Doctrine of Faith, called also by him, the Word of Faith, Rom. 10.8. and the Word of God's Grace, Act. 20.32. and the hearing of Faith, Gal. 3.2. In which sense, as if he meant, the Word, Saint Paul may seem to resolve us, Rom. 3.27. where he Says, that boasting is excluded by the Law of Faith, which words Are extant in the very heat of the controversy of Justification.
But, before I shew you how they may consist together, I will, in the first place, declare of what nature that righteousness is, which God by vertue of his New Covenant requires at our hands before he will make good his promise unto us.
But, before I show you how they may consist together, I will, in the First place, declare of what nature that righteousness is, which God by virtue of his New Covenant requires At our hands before he will make good his promise unto us.
And hereupon it is that our Saviour saith to the Pharisees, who were willing to make any mis-construction of his Doctrine, Think you that I am come to destroy the Law? I, by all means, say we, God forbid else,
And hereupon it is that our Saviour Says to the Pharisees, who were willing to make any misconstruction of his Doctrine, Think you that I am come to destroy the Law? I, by all means, say we, God forbid Else,
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His intent is, as if he should say, Think you that I am come to destroy the righteousness of the Law? to dis-oblige men from the necessity of being good, holy,
His intent is, as if he should say, Think you that I am come to destroy the righteousness of the Law? to disoblige men from the necessity of being good, holy,
The righteousness of the Law, according to the substance thereof, shallbe as necessarily required by vertue of that New Covenant which I preach unto you,
The righteousness of the Law, according to the substance thereof, shall as necessarily required by virtue of that New Covenant which I preach unto you,
Those who notwithstanding my offer of Grace and Pardon upon such easie conditions as I prescribe, will yet continue in an habitual state of profaneness and irreligion shall be as culpable,
Those who notwithstanding my offer of Grace and Pardon upon such easy conditions as I prescribe, will yet continue in an habitual state of profaneness and irreligion shall be as culpable,
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For God would be no looser by the annihilation of the world, whereas if any part of the Moral Law should expire, the very beams and rayes of Gods essential goodness should be darkened and destroy'd.
For God would be no looser by the annihilation of the world, whereas if any part of the Moral Law should expire, the very beams and rays of God's essential Goodness should be darkened and destroyed.
Now, if a succeeding Covenant establisheth any part of a Precedent, especially, if there be any alteration made in the conditions established, all obligation whatsoever is taken from the Old Covenant,
Now, if a succeeding Covenant Establisheth any part of a Precedent, especially, if there be any alteration made in the conditions established, all obligation whatsoever is taken from the Old Covenant,
and those conditions are in force only by vertue of the New. When the Norman Conquerour was pleas'd to establish and confirm to the English some of the ancient Saxons Laws, Are those Laws then become in force as they are Saxon? No,
and those conditions Are in force only by virtue of the New. When the Norman Conqueror was pleased to establish and confirm to the English Some of the ancient Saxons Laws, are those Laws then become in force as they Are Saxon? No,
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But by the confirmation of the Norman they are become indeed Norman Laws, and are now in force, not because they were first made by the Saxons, but only by vertue of the succeeding power of the Norman line.
But by the confirmation of the Norman they Are become indeed Norman Laws, and Are now in force, not Because they were First made by the Saxons, but only by virtue of the succeeding power of the Norman line.
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But the difference herein is, That the Law commands a precise exact fulfilling of these Precepts, (as I told you before) which the Gospel descending to our infirmities, remits and qualifies much:
But the difference herein is, That the Law commands a precise exact fulfilling of these Precepts, (as I told you before) which the Gospel descending to our infirmities, remits and Qualifies much:
that when he is overcome with a temptation to sin, continues not in it, but recovers himself to his former righteousness by Repentance and new Obedience:
that when he is overcome with a temptation to since, continues not in it, but recovers himself to his former righteousness by Repentance and new obedience:
The Law condemns a man assoon as ever he is guilty of the breach thereof, and makes no promise at all of Remission of sins upon Repentance; but rather quite excludes it.
The Law condemns a man As soon as ever he is guilty of the breach thereof, and makes no promise At all of Remission of Sins upon Repentance; but rather quite excludes it.
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Yet from the grace of Repentance, we may gather a forcible argument to make good that which before we spoke concerning the Renewing of the Moral Precepts in the New Covenant.
Yet from the grace of Repentance, we may gather a forcible argument to make good that which before we spoke Concerning the Renewing of the Moral Precepts in the New Covenant.
but the breach of the Moral Law? therefore by this necessity of Repentance, he acknowledgeth, (and so do we) that by such sins, he was excluded from all hope of being Justified.
but the breach of the Moral Law? Therefore by this necessity of Repentance, he acknowledgeth, (and so do we) that by such Sins, he was excluded from all hope of being Justified.
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And thus I have gone through the Conditions required on mans part in the New Covenant, all which I suppose are implyed in this word Faith: which being taken in so general a sense, may, I conceive, be thus not improperly defined, viz. To be a receiving and embracing of the Promises made unto us in Christ, upon the terms and conditions proposed in the Gospel.
And thus I have gone through the Conditions required on men part in the New Covenant, all which I suppose Are employed in this word Faith: which being taken in so general a sense, may, I conceive, be thus not improperly defined, viz. To be a receiving and embracing of the Promises made unto us in christ, upon the terms and conditions proposed in the Gospel.
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37. Now follow the conditions on Gods part, comprehended in these words: The hope of Righteousness, which are equivalent to the term of Justification:
37. Now follow the conditions on God's part, comprehended in these words: The hope of Righteousness, which Are equivalent to the term of Justification:
Justification, I suppose, imports the whole Treasure of blessings and favours, which God, who is rich in mercy, will freely bestow on those whom he accepts as Righteous for his beloved Son our blessed Saviour Jesus Christ his sake;
Justification, I suppose, imports the Whole Treasure of blessings and favours, which God, who is rich in mercy, will freely bestow on those whom he accepts as Righteous for his Beloved Son our blessed Saviour jesus christ his sake;
And the ground of this opinion is taken from S. Paul quoting those words of David, when he states the Doctrine of Justification, Rom. 4.6, 7, 8. where he saith that David describeth the blessedness of the man unto whom God imputeth Righteousness without works, saying, Blessed are they whose unrighteousness is forgiven, and whose sins are covered;
And the ground of this opinion is taken from S. Paul quoting those words of David, when he states the Doctrine of Justification, Rom. 4.6, 7, 8. where he Says that David Describeth the blessedness of the man unto whom God imputeth Righteousness without works, saying, Blessed Are they whose unrighteousness is forgiven, and whose Sins Are covered;
Then certainly an Argument from as express words in the Epistle to the Galatians, will be as concluding for mine (in which Epistle he also purposely states the same questions). The words are Gal. 3.11.
Then Certainly an Argument from as express words in the Epistle to the Galatians, will be as concluding for mine (in which Epistle he also purposely states the same questions). The words Are Gal. 3.11.
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Besides, Is not Salvation, as free, as gracious, as undeserved an act of God, as Remission of sins? Is it not as much for Christs sake that we are saved,
Beside, Is not Salvation, as free, as gracious, as undeserved an act of God, as Remission of Sins? Is it not as much for Christ sake that we Are saved,
I will now as briefly and as perspicuously as I can (without using Allegories and Metaphorical expressions, with which this point is ordinarily much obscured) shew you the combination of these two words, in what sense I suppose S. Paul may use this proposition;
I will now as briefly and as perspicuously as I can (without using Allegories and Metaphorical expressions, with which this point is ordinarily much obscured) show you the combination of these two words, in what sense I suppose S. Paul may use this proposition;
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38. In the first place therefore I will lay down this Conclusion as an infallible safe foundation, That if we have respect to the proper meritorious cause of our Justification, we must not take Faith, in that Proposition,
38. In the First place Therefore I will lay down this Conclusion as an infallible safe Foundation, That if we have respect to the proper meritorious cause of our Justification, we must not take Faith, in that Proposition,
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and the reason is, because, I suppose, and not without reasonable grounds, that the stating of this point of Justification by Metaphors, has made this Doctrine, which is set down with greater light and perspicuity in holy Scripture,
and the reason is, Because, I suppose, and not without reasonable grounds, that the stating of this point of Justification by Metaphors, has made this Doctrine, which is Set down with greater Light and perspicuity in holy Scripture,
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In that fashion and dress of Divinity, as it is now worn, slic'd and mangled into Theses and Distinctions, we find this point of our Justification thus express'd:
In that fashion and dress of Divinity, as it is now worn, sliced and mangled into Theses and Distinctions, we find this point of our Justification thus expressed:
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Besides, How can Faith be properly call'd an instrument of Justification? An Instrument is that which the principal Cause the Efficient makes use of in his operation.
Beside, How can Faith be properly called an Instrument of Justification? an Instrument is that which the principal Cause the Efficient makes use of in his operation.
41. Without question, there is nothing can be more evident to a man, that shall unpartially consider S. Paul's method in his discourse of Justification,
41. Without question, there is nothing can be more evident to a man, that shall unpartially Consider S. Paul's method in his discourse of Justification,
and by that Son, a Seed as innumerable as the stars in heaven, as appears Gen. 15.4, 5, 6. whereas the Promise of Christ, follows three Chapters after, to wit, Gen. 18.18. Again, the Apostle in many places, useth these words, We are Justified by Faith in Christ, and by the Faith of Jesus Christ;
and by that Son, a Seed as innumerable as the Stars in heaven, as appears Gen. 15.4, 5, 6. whereas the Promise of christ, follows three Chapters After, to wit, Gen. 18.18. Again, the Apostle in many places, uses these words, We Are Justified by Faith in christ, and by the Faith of jesus christ;
This therefore being taken for granted, that by Faith, is meant some condition required at our hands, (and yet my former conclusion of our Justification only for the merits of Christ remaining firm):
This Therefore being taken for granted, that by Faith, is meant Some condition required At our hands, (and yet my former conclusion of our Justification only for the merits of christ remaining firm):
That since Justification, even as it includes Remission of sins, is that Promise, to perform which unto us, God has oblig'd himself in the New Covenant;
That since Justification, even as it includes Remission of Sins, is that Promise, to perform which unto us, God has obliged himself in the New Covenant;
whilest he is a person unregenerate, unsanctified, whilest he is dead in trespasses and sins, whilest he walks according to the course of this world, according to the prince of the power of the air, the Spirit that worketh in the children of disobedience;
whilst he is a person unregenerate, unsanctified, whilst he is dead in Trespasses and Sins, whilst he walks according to the course of this world, according to the Prince of the power of the air, the Spirit that works in the children of disobedience;
where Justification, even as it is taken for Remission of sins, is ascribed to other virtues besides Faith, (whether it be taken for a particular virtue,
where Justification, even as it is taken for Remission of Sins, is ascribed to other Virtues beside Faith, (whither it be taken for a particular virtue,
Again, If you forgive men their trespasses, your heavenly Father will also forgive you; But if you forgive not men their trespasses, neither will your Father forgive your trespasses.
Again, If you forgive men their Trespasses, your heavenly Father will also forgive you; But if you forgive not men their Trespasses, neither will your Father forgive your Trespasses.
If the time, or your patience, could suffer me, I might add a fourth Reason to prove my former Assertion, which is the clearness and evidence of agreement and reconciliation between S. Paul, and S. James in this point upon these grounds, without any new invented Justification before men, which is a conceit taken up by some men, only to shift off an Adversary's argument, which otherwise would press them too hard, they think:
If the time, or your patience, could suffer me, I might add a fourth Reason to prove my former Assertion, which is the clearness and evidence of agreement and reconciliation between S. Paul, and S. James in this point upon these grounds, without any new invented Justification before men, which is a conceit taken up by Some men, only to shift off an Adversary's argument, which otherwise would press them too hard, they think:
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for, S. Paul 's Faith, taken for the obedience of the Gospel, would easily accord with S. James his holy and undefiled Religion before God, or works which is all one;
for, S. Paul is Faith, taken for the Obedience of the Gospel, would Easily accord with S. James his holy and undefiled Religion before God, or works which is all one;
not by the perfection, but sincerity of our obedience to the New Covenant. And the Apostle's main argument will serve to prove this to any understanding, most undeniably.
not by the perfection, but sincerity of our Obedience to the New Covenant. And the Apostle's main argument will serve to prove this to any understanding, most undeniably.
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so that though, for this reason, the former Righteousness be excluded from our Justification, not only quoad meritum, but also, quoad praesentiam; yet the later Evangelical Righteousness is excluded from our Justification, only quoad Meritum.
so that though, for this reason, the former Righteousness be excluded from our Justification, not only quoad Merit, but also, quoad praesentiam; yet the later Evangelical Righteousness is excluded from our Justification, only quoad Merit.
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But the fittest time to decide this point, is, when, in a serious contemplation, we present before our eyes Almighty God, the righteous impartial Judge of heaven and earth, sitting in his Throne, ready to execute Judgement,
But the Fittest time to decide this point, is, when, in a serious contemplation, we present before our eyes Almighty God, the righteous impartial Judge of heaven and earth, sitting in his Throne, ready to execute Judgement,
In these circumstances, I would fain see the stoutest-hearted man alive, that should dare to say unto Almighty God, Thou hast given me a Law, which my conscience witnesseth unto me, that I have perform'd.
In these Circumstances, I would fain see the stoutest-hearted man alive, that should Dare to say unto Almighty God, Thou hast given me a Law, which my conscience Witnesseth unto me, that I have performed.
This is confessed by all Christians of all Religions, that a Profane person, or an Hypocrite dying in such an estate, shall neither in the last day be acquitted of his sins, nor saved:
This is confessed by all Christians of all Religions, that a Profane person, or an Hypocrite dying in such an estate, shall neither in the last day be acquitted of his Sins, nor saved:
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It is the perfection of Evangelical Righteousness, to deny our own righteousness, to disclaim all meritorious efficacy thereof, either in Remission of sins, or Salvation.
It is the perfection of Evangelical Righteousness, to deny our own righteousness, to disclaim all meritorious efficacy thereof, either in Remission of Sins, or Salvation.
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Accept of me in him, and for his sake only, who hath fulfill'd all righteousness for me, who through the eternal Spirit, hath offered himself without spot unto thee, being made sin and a curse for me, that I might be made the Righteousness of God in him.
Accept of me in him, and for his sake only, who hath fulfilled all righteousness for me, who through the Eternal Spirit, hath offered himself without spot unto thee, being made since and a curse for me, that I might be made the Righteousness of God in him.
49. Which General I divided into two Particulars: 1. The nature of the reward promised, which I told you was, Justification containing Remission of Sins,
49. Which General I divided into two Particulars: 1. The nature of the reward promised, which I told you was, Justification containing Remission of Sins,
And yet for all this, those who put it in a mans power to fulfil all Gods Commandements, will not suffer any man to have any certainty of their Salvation:
And yet for all this, those who put it in a men power to fulfil all God's commandments, will not suffer any man to have any certainty of their Salvation:
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but as the very nature and essence of that Faith, whereby he shall be Justified. 51. It may be possible, that one of these parties might light upon the truth,
but as the very nature and essence of that Faith, whereby he shall be Justified. 51. It may be possible, that one of these parties might Light upon the truth,
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Besides, can we think that God would command us (and withall add a promise of hearing and granting our petitions) would he, I say, command us to pray for that which we are assured of before hand, cannot,
Beside, can we think that God would command us (and withal add a promise of hearing and granting our petitions) would he, I say, command us to pray for that which we Are assured of before hand, cannot,
53. Now till thou hast done this, which thou seest by the assistance of God's Spirit, (which will never be wanting to them which desire it) it is possible for thee to do;
53. Now till thou hast done this, which thou See by the assistance of God's Spirit, (which will never be wanting to them which desire it) it is possible for thee to do;
why dost thou hope, thou that continuest still in an unrepentant estate, in an habitual opposition to God's holy Commandements? Art thou resolved to hope,
why dost thou hope, thou that Continuest still in an unrepentant estate, in an habitual opposition to God's holy commandments? Art thou resolved to hope,
because thou hast a mind to it, upon no ground? when thou oughtest rather to fear, almost to despair? Or rather, canst thou perswade thy self in earnest, that this is indeed a hope? Is it not a fancy of thine own brain,
Because thou hast a mind to it, upon no ground? when thou Ought rather to Fear, almost to despair? Or rather, Canst thou persuade thy self in earnest, that this is indeed a hope? Is it not a fancy of thine own brain,
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or rather a Temptation of the Devil? Hope, which is hope indeed, which is not a fancy and Chimera, makes not ashamed, saith S. Paul: A man may with confidence, without confusion of face, profess and maintain it.
or rather a Temptation of the devil? Hope, which is hope indeed, which is not a fancy and Chimera, makes not ashamed, Says S. Paul: A man may with confidence, without confusion of face, profess and maintain it.
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that he will be content to strain his Truth and veracity, to break his Oath for thy company? Shall the whole Scripture, which promises glory to none but those who perform the conditions prescribed,
that he will be content to strain his Truth and veracity, to break his Oath for thy company? Shall the Whole Scripture, which promises glory to none but those who perform the conditions prescribed,
for thy sake be turned into a Romance, into a melancholy Tale to fright children withall? No, no, Assure thy self, it is not a conceit of Election which will save thee:
for thy sake be turned into a Romance, into a melancholy Tale to fright children withal? No, no, Assure thy self, it is not a conceit of Election which will save thee:
For it is not possible, that the same object (considered with the same circumstances at the same time) should be the object both of Faith and Hope. For example:
For it is not possible, that the same Object (considered with the same Circumstances At the same time) should be the Object both of Faith and Hope. For Exampl:
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Or if I thought that such an assurance were ordinarily to be had, at least necessary, to the making up of a Justifying Faith, (and have you never heard it said so?) would I not (think you) strive and endeavour to obtain it at any rate,
Or if I Thought that such an assurance were ordinarily to be had, At least necessary, to the making up of a Justifying Faith, (and have you never herd it said so?) would I not (think you) strive and endeavour to obtain it At any rate,
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Do you think that Adam, while he continued in his Innocency, had any grudgings of suspicions or fears? Was he not, during that time, in as great a quiet and serenity of mind,
Do you think that Adam, while he continued in his Innocency, had any grudgings of suspicions or fears? Was he not, during that time, in as great a quiet and serenity of mind,
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If then such a contented setled mind could accompany Adam in Paradise, even when he knew it was in his power, with but reaching out his hand, and tasting an Apple;
If then such a contented settled mind could accompany Adam in Paradise, even when he knew it was in his power, with but reaching out his hand, and tasting an Apple;
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surely, we Christians have much more reason to rejoyce in our hope, since we know assuredly, that as God has been so gracious to begin this good work in us,
surely, we Christians have much more reason to rejoice in our hope, since we know assuredly, that as God has been so gracious to begin this good work in us,
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so he will not be wanting to perfect it even to the end, if we will but perform our parts, which he has already given us more then sufficient grace to do,
so he will not be wanting to perfect it even to the end, if we will but perform our parts, which he has already given us more then sufficient grace to do,
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60. Neither are we utterly excluded from all assurance; for there is a NONLATINALPHABET, a full assurance of Hope, saith S. Paul, Heb. 6.11. This Hope we have as a sure Anchor of the soul fastned on a Rock:
60. Neither Are we utterly excluded from all assurance; for there is a, a full assurance of Hope, Says S. Paul, Hebrew 6.11. This Hope we have as a sure Anchor of the soul fastened on a Rock:
for God has promis'd his willingness and readiness to strengthen it every day more and more, till our state shall be so chang'd, that there shall be no such things as Tempests known, no tossings of waves, no tumults of winds,
for God has promised his willingness and readiness to strengthen it every day more and more, till our state shall be so changed, that there shall be no such things as Tempests known, no tossings of waves, no tumults of winds,
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And that not for any merits of ours, but only for thy free undeserved Mercies in our blessed Saviour Jesus Christ, in whom alone thou art well pleased;
And that not for any merits of ours, but only for thy free undeserved mercies in our blessed Saviour jesus christ, in whom alone thou art well pleased;
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WHatever punishments befel the disobedient Israelites, who murmured and tempted God in the Wilderness, They all happened unto them (saith St. Paul ) for ensamples to us, and are written for our admonition, upon whom the ends of the world are come.
WHatever punishments befell the disobedient Israelites, who murmured and tempted God in the Wilderness, They all happened unto them (Says Saint Paul) for ensamples to us, and Are written for our admonition, upon whom the ends of the world Are come.
And we ought from thence to collect, that whatsoever immunities and priviledges we may conceive to ourselves, whatsoever comfortable Errors we may take up upon trust,
And we ought from thence to collect, that whatsoever immunities and privileges we may conceive to ourselves, whatsoever comfortable Errors we may take up upon trust,
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Nay certainly, we (upon whom the ends of the world are come) shall be much more culpable, our punishment and stripes shall be more in number and weightier,
Nay Certainly, we (upon whom the ends of the world Are come) shall be much more culpable, our punishment and stripes shall be more in number and Weightier,
if we (notwithstanding that larger experience which we may have of Gods unpartial dealing with sinners) shall yet promise to our selves impunity, If we shall say, we shall have peace,
if we (notwithstanding that larger experience which we may have of God's unpartial dealing with Sinners) shall yet promise to our selves impunity, If we shall say, we shall have peace,
2. The same collection we may proportionably make to our own benefit and advantage, from Gods gracious dealing and behaviour to any of his beloved faithful servants, we may appropriate to our selves, all those blessings and promises which have been afforded unto them,
2. The same collection we may proportionably make to our own benefit and advantage, from God's gracious dealing and behaviour to any of his Beloved faithful Servants, we may Appropriate to our selves, all those blessings and promises which have been afforded unto them,
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Now for warrant to this kind of collection, instead of several examples in Holy Scripture, I will only make use of one taken out of (I think) this our Apostle, where he saith, Let your conversation be without covetousness,
Now for warrant to this kind of collection, instead of several Examples in Holy Scripture, I will only make use of one taken out of (I think) this our Apostle, where he Says, Let your Conversation be without covetousness,
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Which words by him quoted, as the margins of our Bibles will direct us, are to be found Josh. 1.5. Which, though they be a particular Promise which God immediately made to Joshua, thereby to encourage him after the death of Moses, to take upon him the conducting of the Jews into the Land of Promise, assuring unto him a continuation of his extraordinary assistance in the enterprise:
Which words by him quoted, as the margins of our Bibles will Direct us, Are to be found Josh. 1.5. Which, though they be a particular Promise which God immediately made to joshua, thereby to encourage him After the death of Moses, to take upon him the conducting of the jews into the Land of Promise, assuring unto him a continuation of his extraordinary assistance in the enterprise:
Yet notwithstanding, St. Paul, we see (as if God had proclaim'd this Promise to the whole world) applyes these words to all the Faithful among the Hebrews, and by the same proportion to all Christians likewise.
Yet notwithstanding, Saint Paul, we see (as if God had proclaimed this Promise to the Whole world) Applies these words to all the Faithful among the Hebrews, and by the same proportion to all Christians likewise.
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For certainly, we will not imagine, that the Church or City of Corinth had any such extraordinary Immunity or Charter granted them, whereby they should be exempted from the danger of Temptations above all the Christian world besides.
For Certainly, we will not imagine, that the Church or city of Corinth had any such extraordinary Immunity or Charter granted them, whereby they should be exempted from the danger of Temptations above all the Christian world beside.
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or assault you so powerful and irresistable, that there was no way left for you but to be overcome by it? (Take Temptation now in what sense you please, either for a misfortune and Affliction,
or assault you so powerful and irresistible, that there was no Way left for you but to be overcome by it? (Take Temptation now in what sense you please, either for a misfortune and Affliction,
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so violent and impetuous, but that still you might perceive your selves notwithstanding (though perhaps in your outward man unequally match't by it) yet in your spirits and minds strong enough to conquer the malice thereof,
so violent and impetuous, but that still you might perceive your selves notwithstanding (though perhaps in your outward man unequally matched by it) yet in your spirits and minds strong enough to conquer the malice thereof,
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even after you were overcome by such a Temptation, tell you, that it was meer voluntary cowardize in you, to suffer your selves to be overcome by it, that you willingly surrendred and betray'd those forces which already God had given you?
even After you were overcome by such a Temptation, tell you, that it was mere voluntary cowardice in you, to suffer your selves to be overcome by it, that you willingly surrendered and betrayed those forces which already God had given you?
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and his Divine assistance, together with the Guard of his blessed Angels without us, and there is no Temptation so weak and despicable, which we should not suddenly yield unto;
and his Divine assistance, together with the Guard of his blessed Angels without us, and there is no Temptation so weak and despicable, which we should not suddenly yield unto;
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If hereafter we shall overcome any temptation (as certainly, by Gods help, if we have but a mind to it, we may) Let us bless Almighty God for assisting us so farr, let us give the glory and Trophies of the conquest to him:
If hereafter we shall overcome any temptation (as Certainly, by God's help, if we have but a mind to it, we may) Let us bless Almighty God for assisting us so Far, let us give the glory and Trophies of the conquest to him:
But on the contrary side, if we shall neglect to make use and advantage of those many helps against sin, which Almighty God is ready to supply unto us:
But on the contrary side, if we shall neglect to make use and advantage of those many helps against since, which Almighty God is ready to supply unto us:
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If notwithstanding those many Promises of assistance so frequently set down in Holy Scripture; If notwithstanding those many secret whisperings and inspirations of his Holy Spirit in our souls:
If notwithstanding those many Promises of assistance so frequently Set down in Holy Scripture; If notwithstanding those many secret whisperings and inspirations of his Holy Spirit in our Souls:
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If notwithstanding God's Voyce, which (as every day's experience can witness unto us) continually calls upon us, saying, This is the right way, walk in it,
If notwithstanding God's Voice, which (as every day's experience can witness unto us) continually calls upon us, saying, This is the right Way, walk in it,
or otherwise, the time will come when in Hell we shall be evidently convinc'd thereof, when the worm of Conscience which never dyeth shall continually torment and gnaw us.
or otherwise, the time will come when in Hell we shall be evidently convinced thereof, when the worm of Conscience which never Dies shall continually torment and gnaw us.
7. But, I confess, I find it something difficult to determin, whether of these two senses, with exclusion of the other be intended by St. Paul, in my Text,
7. But, I confess, I find it something difficult to determine, whither of these two Senses, with exclusion of the other be intended by Saint Paul, in my Text,
whether, when he says, God will not suffer you to be tempted above that ye are able, his meaning should be, God by his Wisdom and Providence, will so contrive businesses for you, that,
whither, when he Says, God will not suffer you to be tempted above that you Are able, his meaning should be, God by his Wisdom and Providence, will so contrive businesses for you, that,
notwithstanding, this you may be confident of, that let what misfortue will, come, how grievous and even insupportable soever it may seem unto you, it shall never be so violent and out-ragious,
notwithstanding, this you may be confident of, that let what misfortune will, come, how grievous and even insupportable soever it may seem unto you, it shall never be so violent and outrageous,
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either God will arm you with Patience to bear it, and then the comfort which your souls may feel, in the consideration of what glorious rewards are promised unto your Patience, shall make your afflictions even matters of rejoycing unto you;
either God will arm you with Patience to bear it, and then the Comfort which your Souls may feel, in the consideration of what glorious rewards Are promised unto your Patience, shall make your afflictions even matters of rejoicing unto you;
yet notwithstanding all this, they are so unable to make you miserable, unless you will take part with them against your own souls, by repining and murmuring under the mighty hand of God, that when you shall consider that blessed change which death shall bring unto you,
yet notwithstanding all this, they Are so unable to make you miserable, unless you will take part with them against your own Souls, by repining and murmuring under the mighty hand of God, that when you shall Consider that blessed change which death shall bring unto you,
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when all tears shall be wiped from your eyes, all fear and expectation of misery removed, nothing but inexpressable and everlasting joys to be expected, you shall bless the time that ever you were afflicted,
when all tears shall be wiped from your eyes, all Fear and expectation of misery removed, nothing but inexpressable and everlasting Joys to be expected, you shall bless the time that ever you were afflicted,
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for according to the Analogy of Faith, and without any wrong done to the dependance and connexion of these words ( God will not suffer you to be tempted, &c.) St. Paul 's intent in them might be such;
for according to the Analogy of Faith, and without any wrong done to the dependence and connexion of these words (God will not suffer you to be tempted, etc.) Saint Paul is intent in them might be such;
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as if it had been thus spread out more at large, though considering the many disadvantages we have in the way of godliness, in respect both of our powerful, malicions, industrious,
as if it had been thus spread out more At large, though considering the many disadvantages we have in the Way of godliness, in respect both of our powerful, malicious, Industria,
and subtile Enemy the Devil, who continually waits upon us to entrap us; in respect of our seeming flattering friend, the world and vanities thereof alluring us;
and subtle Enemy the devil, who continually waits upon us to entrap us; in respect of our seeming flattering friend, the world and vanities thereof alluring us;
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But especially in respect of our own wicked and deceitful Hearts, forward and desirous enough to embrace the wicked suggestions and temptations of both,
But especially in respect of our own wicked and deceitful Hearts, forward and desirous enough to embrace the wicked suggestions and temptations of both,
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I say, that though (these things considered) we may seem to be set (in the expression of the Holy Ghost) upon slippery places, where it is almost impossible for us to keep our footing,
I say, that though (these things considered) we may seem to be Set (in the expression of the Holy Ghost) upon slippery places, where it is almost impossible for us to keep our footing,
9. Notwithstanding, if our eyes were opened, as were the eyes of the Prophet Elisha 's servant, we should find as well as he, that they that be with us, are more than they that be against us:
9. Notwithstanding, if our eyes were opened, as were the eyes of the Prophet Elisha is servant, we should find as well as he, that they that be with us, Are more than they that be against us:
And though our own hearts naturally be never so traiterous and unfaithful, yet by the power of that Grace which is plentifully showred down upon every one of us in our Baptism,
And though our own hearts naturally be never so traitorous and unfaithful, yet by the power of that Grace which is plentifully showered down upon every one of us in our Baptism,
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For never any Temptation hath or ever shall happen unto us, but such as is NONLATINALPHABET, suitable unto the nature of man, such as a reasonable, considerate,
For never any Temptation hath or ever shall happen unto us, but such as is, suitable unto the nature of man, such as a reasonable, considerate,
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and a circumspect man, by the ordinary assistance of God's Grace, and careful application of those means wherewith we are abundantly furnished out of Holy Scripture,
and a circumspect man, by the ordinary assistance of God's Grace, and careful application of those means wherewith we Are abundantly furnished out of Holy Scripture,
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For, though indeed, it is true, that it is more than we can deserve at God's hands to obtain a Promise from him, to secure us, that no Temptations, no outward Afflictions of this world, shall be so violent and furious upon us,
For, though indeed, it is true, that it is more than we can deserve At God's hands to obtain a Promise from him, to secure us, that no Temptations, no outward Afflictions of this world, shall be so violent and furious upon us,
and all the dangerous temptations and suggestions thereof, we should live but an uncomfortable discontented life, we should be continually affrighted with sad melancholick thoughts, with disquieting jealousies and fears, that however we may now and then please our selves with conceits of Gods favour for the present,
and all the dangerous temptations and suggestions thereof, we should live but an uncomfortable discontented life, we should be continually affrighted with sad melancholic thoughts, with disquieting jealousies and fears, that however we may now and then please our selves with conceits of God's favour for the present,
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yet, since he has pass'd no promise of securing us for the future, it may happen, that such a sinful Temptation may come upon us, which may be able, do what we can, to over-whelm us irrecoverably.
yet, since he has passed no promise of securing us for the future, it may happen, that such a sinful Temptation may come upon us, which may be able, do what we can, to overwhelm us irrecoverably.
Therefore since this latter sense (which I mentioned of these words) is more profitable and advantageous to us, I will especially at this time insist upon it,
Therefore since this latter sense (which I mentioned of these words) is more profitable and advantageous to us, I will especially At this time insist upon it,
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and labour to demonstrate undeniably to every one of us, that God is faithful, and will assuredly make good that promise which he hath made unto us all,
and labour to demonstrate undeniably to every one of us, that God is faithful, and will assuredly make good that promise which he hath made unto us all,
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though he strain his natural endowments to the uttermost, and though he endeavour heartily, to make use of all the outward helps and assistances which he finds prescribed unto him out of Gods Word,
though he strain his natural endowments to the uttermost, and though he endeavour heartily, to make use of all the outward helps and assistances which he finds prescribed unto him out of God's Word,
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12. And indeed, before I can proceed any further, I must either take this for granted, That some men though (de facto) they have been overcome by a Temptation,
12. And indeed, before I can proceed any further, I must either take this for granted, That Some men though (de facto) they have been overcome by a Temptation,
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For, if this be a good inference, a man is overcome by a Temptation, therefore he could not possibly have resisted, Adam, for all he was seduc'd by the Devil, is not so culpable as I took him to be.
For, if this be a good Inference, a man is overcome by a Temptation, Therefore he could not possibly have resisted, Adam, for all he was seduced by the devil, is not so culpable as I took him to be.
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How can I charge such a man for not doing his duty? How can I convince his Conscience, that it was his own fault and negligence, that he did not that which he ought and might have done? Is there no man then to be found, that could possibly have done no more good than actually he has done? Does every man improve that Talent of Grace which God has given him to the uttermost of his power and skill? Or will any of you,
How can I charge such a man for not doing his duty? How can I convince his Conscience, that it was his own fault and negligence, that he did not that which he ought and might have done? Is there no man then to be found, that could possibly have done no more good than actually he has done? Does every man improve that Talon of Grace which God has given him to the uttermost of his power and skill? Or will any of you,
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But, since they are gone and past, I perceive there was no remedy for it, it could not be avoided, those sins must needs have been practis'd by me, I did whatsoever I was enabled to do;
But, since they Are gone and passed, I perceive there was no remedy for it, it could not be avoided, those Sins must needs have been practised by me, I did whatsoever I was enabled to do;
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For my more distinct proceeding in the confirmation of St. Paul 's Proposition in my Text, I will take our Saviour's counsel, I will sit down and examin, whether he that hath but ten thousand, be able to meet with him which cometh against him with twenty thousand.
For my more distinct proceeding in the confirmation of Saint Paul is Proposition in my Text, I will take our Saviour's counsel, I will fit down and examine, whither he that hath but ten thousand, be able to meet with him which comes against him with twenty thousand.
15. There are many terrible names, I confess, by which the Devil is described in Holy Writ, He is called Abaddon, and NONLATINALPHABET, the Destroyer, as one whose imployment it were to counter-work against God;
15. There Are many terrible names, I confess, by which the devil is described in Holy Writ, He is called Abaddon, and, the Destroyer, as one whose employment it were to counterwork against God;
But these will serve our turn sufficiently, to shew how dangerous an Enemy we have, and therefore how great ought to be our resolution and wisdom in encountring with him:
But these will serve our turn sufficiently, to show how dangerous an Enemy we have, and Therefore how great ought to be our resolution and Wisdom in encountering with him:
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No, God knows, it is so farr from that, that there is an unutterable number of them, such an infinite vast Army, that one whole Legion (which are near about 4000) were at leisure to possess one man;
No, God knows, it is so Far from that, that there is an unutterable number of them, such an infinite vast Army, that one Whole Legion (which Are near about 4000) were At leisure to possess one man;
But, says he, We wrestle against Principalities and Powers, (There are, it seems, many Principalities and Powers) against the Rulers of the darkness of this world, against spiritual wickednesses in high places, (the word is) in heavenly places.
But, Says he, We wrestle against Principalities and Powers, (There Are, it seems, many Principalities and Powers) against the Rulers of the darkness of this world, against spiritual Wickednesses in high places, (the word is) in heavenly places.
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16. Now, What have we to oppose against such an innumerable multitude of Spirits, whereof each particular for his excessive strength is called a Lion; for his fierceness, a Dragon; for his poysonous malice, a Red Dragon; for the extream intenseness of that poysonous malice, a Red fiery Dragon; and for his wisdom and cunning to make use of this strength, fierceness,
16. Now, What have we to oppose against such an innumerable multitude of Spirits, whereof each particular for his excessive strength is called a lion; for his fierceness, a Dragon; for his poisonous malice, a Read Dragon; for the extreme intenseness of that poisonous malice, a Read fiery Dragon; and for his Wisdom and cunning to make use of this strength, fierceness,
and malice, he is called the old Serpent; one that has been a Serpent continually spitting out his poyson against us, within very few dayes since any creature was;
and malice, he is called the old Serpent; one that has been a Serpent continually spitting out his poison against us, within very few days since any creature was;
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And certainly, as God is stronger than the Devil, so likewise excessive goodness in the Angels will easily prevail against extream malice in the Devil.
And Certainly, as God is Stronger than the devil, so likewise excessive Goodness in the Angels will Easily prevail against extreme malice in the devil.
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But beyond all these, we have Almighty God to our friend, whose power is so unlimitted, that without any straining of Himself, without the bending of his Bow,
But beyond all these, we have Almighty God to our friend, whose power is so unlimited, that without any straining of Himself, without the bending of his Bow,
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and drawing his Sword, only with unclasping his hand, Substractione Manutenentiae, with meer letting hold go, all creatures in Heaven and Earth, would return to nothing.
and drawing his Sword, only with unclasping his hand, Substractione Manutenentiae, with mere letting hold go, all creatures in Heaven and Earth, would return to nothing.
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He is in the language of the Psalmist, a Sun and a Shield, that is, in the phrase of another Psalm, a Light and Defence; a Sun to discover unto us the secret ambushes and practises of our Enemies,
He is in the language of the Psalmist, a Sun and a Shield, that is, in the phrase of Another Psalm, a Light and Defence; a Sun to discover unto us the secret Ambushes and practises of our Enemies,
20. Oh, but it is the easiest matter in the world for a man with a School-Subtilty, by an Almighty distinction to cut off any mans right of Entail to those Promises;
20. O, but it is the Easiest matter in the world for a man with a School-Subtilty, by an Almighty distinction to Cut off any men right of Entail to those Promises;
I would to God, that men would but consider what end, what project, Almighty God should have in making his poor creatures believe he means well to them,
I would to God, that men would but Consider what end, what project, Almighty God should have in making his poor creatures believe he means well to them,
that the Devil (who for his powerful managing of this weapon is called the God of this world ) in his Encounter with our Saviour, set up his rest upon it,
that the devil (who for his powerful managing of this weapon is called the God of this world) in his Encounter with our Saviour, Set up his rest upon it,
A Philosopher, which but reading Plato 's Poetical description of the serenity of that life, which a vertuous soul (delivered from the Prison of the body) lives, was so far transported with the conceit of it,
A Philosopher, which but reading Plato is Poetical description of the serenity of that life, which a virtuous soul (Delivered from the Prison of the body) lives, was so Far transported with the conceit of it,
yea, a great deal of pains he hath taken, to make it desirable and amiable unto us, by ransacking all the treasures of this world, the most costly jewels, the most precious metals, to embellish the description thereof with all.
yea, a great deal of pains he hath taken, to make it desirable and amiable unto us, by ransacking all the treasures of this world, the most costly Jewels, the most precious metals, to embellish the description thereof with all.
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as a mortal creature is capable of; S. Paul, and S. John the Divine. Surely, the consideration hereof might serve our turn, if not quite to disrelish unto us,
as a Mortal creature is capable of; S. Paul, and S. John the Divine. Surely, the consideration hereof might serve our turn, if not quite to disrelish unto us,
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what, think you, then are they able to do, being manag'd by so powerful, so wise an enemy? without them, all the power of Hell and darkness are insufficient to withdraw us from our obedience,
what, think you, then Are they able to do, being managed by so powerful, so wise an enemy? without them, all the power of Hell and darkness Are insufficient to withdraw us from our Obedience,
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we know not what to do with our selves, especially when we are alone, unless we set our selves on work this way, by acting to our selves such filthy sins, which perhaps natural bashfulness, want of money or opportunity, will not suffer us to put in practise.
we know not what to do with our selves, especially when we Are alone, unless we Set our selves on work this Way, by acting to our selves such filthy Sins, which perhaps natural bashfulness, want of money or opportunity, will not suffer us to put in practice.
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25. Why surely, as naturally we have received this root of Bitterness in our hearts, which is apt to give an infections tincture to all the thoughts and actions issuing from thence.
25. Why surely, as naturally we have received this root of Bitterness in our hearts, which is apt to give an infections tincture to all the thoughts and actions issuing from thence.
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and which is afterward, NONLATINALPHABET, strengthened and enlivened daily, by a constant frequent exercising our selves in the use of those manifold blessed means of our salvation, the hearing, reading,
and which is afterwards,, strengthened and enlivened daily, by a constant frequent exercising our selves in the use of those manifold blessed means of our salvation, the hearing, reading,
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For surely, if Reason alone (by the help of those worthy grave precepts which are extant in the Treatises of Moral Philosophy) hath been able to change many men from the habitual practise of several vices to a vertuous (I had like to have said also a Religious) life;
For surely, if Reason alone (by the help of those worthy grave Precepts which Are extant in the Treatises of Moral Philosophy) hath been able to change many men from the habitual practice of several vices to a virtuous (I had like to have said also a Religious) life;
but that much rather they should be able to make us new creatures, to make us wise unto salvation, especially considering that continual assistance of Gods Holy Spirit which infallibly attends the use and exercise of those his blessed means.
but that much rather they should be able to make us new creatures, to make us wise unto salvation, especially considering that continual assistance of God's Holy Spirit which infallibly attends the use and exercise of those his blessed means.
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if we will but do that which lies in our own power, then the Devil (though taking his advantage of that concupiscence, which in some measure is continually resident in us) is or can be to corrupt, and so to destroy us.
if we will but do that which lies in our own power, then the devil (though taking his advantage of that concupiscence, which in Some measure is continually resident in us) is or can be to corrupt, and so to destroy us.
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Thus you see, though our enemies be allowed all the advantages, they can challenge, yet in exact esteem, without any flattering of our selves, we may conclude, that they who are ready,
Thus you see, though our enemies be allowed all the advantages, they can challenge, yet in exact esteem, without any flattering of our selves, we may conclude, that they who Are ready,
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And therefore this consideration alone may be sufficient to abate that confidence, which the foregoing discourse, might be apt to raise in us, especially if we be not utter strangers to our selves,
And Therefore this consideration alone may be sufficient to abate that confidence, which the foregoing discourse, might be apt to raise in us, especially if we be not utter Strangers to our selves,
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and experience, That there is no sinful Temptation so strong, but that an ordinary Christian may (by the assistance before mentioned) easily conquer it.
and experience, That there is no sinful Temptation so strong, but that an ordinary Christian may (by the assistance before mentioned) Easily conquer it.
The ancient Antidotes against this sin, Watching and Fasting, are grown out of use with us, we conclude they will do us little good against this hereditary evil,
The ancient Antidotes against this since, Watching and Fasting, Are grown out of use with us, we conclude they will do us little good against this hereditary evil,
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if he did not free himself from the danger of her filthy embraces, would he not do it? I desire only that each one of you in his heart would answer for him.
if he did not free himself from the danger of her filthy embraces, would he not do it? I desire only that each one of you in his heart would answer for him.
Suppose in all those circumstances before mentioned, a good sum of money were but offered him, upon condition he would abstain but that time from the execution of his filthy lust:
Suppose in all those Circumstances before mentioned, a good sum of money were but offered him, upon condition he would abstain but that time from the execution of his filthy lust:
How dare you who are Fathers, suffer your Daughters after they are come to years, to live unmarried ▪ How dare you expose their souls to such dangers,
How Dare you who Are Father's, suffer your Daughters After they Are come to Years, to live unmarried ▪ How Dare you expose their Souls to such dangers,
which worm is generall by interpreters moraliz'd into the sting of conscience, i.e. a continual vexation of soul in the Reprobates, caused by the consideration,
which worm is general by Interpreters moralized into the sting of conscience, i.e. a continual vexation of soul in the Reprobates, caused by the consideration,
when the earth opened under them, as for their sin of Rebellion against Moses; If the Reason why they committed that sin, was the subtraction of Divine Grace and assistance, without which it was impossible for them not to be Rebels.
when the earth opened under them, as for their since of Rebellion against Moses; If the Reason why they committed that since, was the subtraction of Divine Grace and assistance, without which it was impossible for them not to be Rebels.
But indeed, why should Almighty God withdraw his Grace from any man? Because (say some) by falling, they may experimentally learn their own weakness without his assistance;
But indeed, why should Almighty God withdraw his Grace from any man? Because (say Some) by falling, they may experimentally Learn their own weakness without his assistance;
32. We are apt enough to slander God with too much mercy sometimes, as if he bore us so particular an affection, that notwithstanding our never so many sins,
32. We Are apt enough to slander God with too much mercy sometime, as if he boar us so particular an affection, that notwithstanding our never so many Sins,
crd pns12 vbr j av-d pc-acp vvi np1 p-acp av d n1 av, c-acp cs pns31 vvd pno12 av j dt n1, cst p-acp po12 av-x av d n2,
I would to God, that in stead of making subtil-scholastical disputes of the power and efficacy of Gods Grace, we would magnifie the force thereof, by suffering it to exercise its sway in our lives and conversation;
I would to God, that in stead of making subtil-scholastical disputes of the power and efficacy of God's Grace, we would magnify the force thereof, by suffering it to exercise its sway in our lives and Conversation;
