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THE EXCELLENCY OF THE SOUL.
THE EXCELLENCY OF THE SOUL.
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Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour, Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
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and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
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and finally by thy Mercy obtain Everlasting Life through Jesus Christ our Lord. Amen.and finally by thy Mercy obtain Everlasting Life through jesus christ our Lord. Amen.
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Zach. 12. Last Part of the First Verse. And formeth the Spirit of Man within him.Zach 12. Last Part of the First Verse. And formeth the Spirit of Man within him.
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THE Words that I have now read from the Holy Scripture, are part of a very Majestick Preface or Introduction to a favourable Prophecy concerning Judah and Jerusalem, which is understood to foretell the Times of the Maccabees; the distresses of those times,
THE Words that I have now read from the Holy Scripture, Are part of a very Majestic Preface or Introduction to a favourable Prophecy Concerning Judah and Jerusalem, which is understood to foretell the Times of the Maccabees; the Distresses of those times,
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and the mighty Deliverances which God would give the Jews by the Conduct and Courage, and Resolution of those Men.
and the mighty Deliverances which God would give the jews by the Conduct and Courage, and Resolution of those Men.
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In so great and lofty Expressions, the Prophet was directed to introduce it, that he might encourage the Faith,
In so great and lofty Expressions, the Prophet was directed to introduce it, that he might encourage the Faith,
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and raise the Expectations of that People, who were now in a very weak and low Condition:
and raise the Expectations of that People, who were now in a very weak and low Condition:
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For they were but newly returned from their Captivity, and were envied, and hated, and opposed in their present Interests by wicked and powerful Neighbours.
For they were but newly returned from their Captivity, and were envied, and hated, and opposed in their present Interests by wicked and powerful Neighbours.
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He reminds them herein of the great Works of that God in whom he would have them now put their trust.
He reminds them herein of the great Works of that God in whom he would have them now put their trust.
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The whole Verse and Preface contains thus much;
The Whole Verse and Preface contains thus much;
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The Burden of the Word of the Lord for Israel, saith the Lord, Who stretcheth forth the Heavens, The Burden of the Word of the Lord for Israel, Says the Lord, Who Stretcheth forth the Heavens,
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and layeth the Foundations of the Earth, and formeth the Spirit of Man within him. That which we may observe in this Text is;and Layeth the Foundations of the Earth, and formeth the Spirit of Man within him. That which we may observe in this Text is;
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That the Prophet places this work of God, His forming the Spirit of Man within him, together with his stretching out the wide and spacious Heaven,
That the Prophet places this work of God, His forming the Spirit of Man within him, together with his stretching out the wide and spacious Heaven,
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and his laying the Foundations of the ponderous Earth;
and his laying the Foundations of the ponderous Earth;
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and that, when he design'd to represent the Greatness of God, his ability and fitness to do what he had promised, by shewing them the works he had already done.
and that, when he designed to represent the Greatness of God, his ability and fitness to do what he had promised, by showing them the works he had already done.
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This then we may reckon is here intimated to be a workparallel with those that are mentioned with it,
This then we may reckon is Here intimated to be a workparallel with those that Are mentioned with it,
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and fit to be mention'd with them to the same purpose: This is a great and mighty Work as well as the other two.
and fit to be mentioned with them to the same purpose: This is a great and mighty Work as well as the other two.
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All God's Works of Creation do declare their Authors Greatness, and (as the Psalmist speaks) Praise him. But some do this more than others as they are more excellent, and greater than others.
All God's Works of Creation do declare their Authors Greatness, and (as the Psalmist speaks) Praise him. But Some do this more than Others as they Are more excellent, and greater than Others.
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Elsewhere also the Scripture mentions the making of Man as one of the more excellent and wonderful Works of God,
Elsewhere also the Scripture mentions the making of Man as one of the more excellent and wondered Works of God,
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and sets it together with his making the Earth, and stretching out the Heavens:
and sets it together with his making the Earth, and stretching out the Heavens:
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As, in Isa. 45. 12. where God, to magnify himself in the Esteem of that People,
As, in Isaiah 45. 12. where God, to magnify himself in the Esteem of that People,
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and to assure them that he could raise up one that should deliver them from Captivity, says by his Prophet;
and to assure them that he could raise up one that should deliver them from Captivity, Says by his Prophet;
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I have made the Earth, and created man upon it: I, even my Hands have stretched forth the Heavens. I have made the Earth, and created man upon it: I, even my Hands have stretched forth the Heavens.
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Now when the making of Man is here spoken of as one of the greatest Works of God;
Now when the making of Man is Here spoken of as one of the greatest Works of God;
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this must needs be understood with relation to the Soul of Man. For certainly a thing so small and weak,
this must needs be understood with Relation to the Soul of Man. For Certainly a thing so small and weak,
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so gross and heavy, and so dark and so decaying, as is the Humane Body, cannot justly be reckoned worthy of this great comparison.
so gross and heavy, and so dark and so decaying, as is the Humane Body, cannot justly be reckoned worthy of this great comparison.
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Were there nothing in the Constitution of Man but that, he could not be worthy to be compared with the vast bigness of the Earth and Heavens, with the constant Motion, the brightness and durableness of the Heavenly Bodies.
Were there nothing in the Constitution of Man but that, he could not be worthy to be compared with the vast bigness of the Earth and Heavens, with the constant Motion, the brightness and durableness of the Heavenly Bodies.
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But the Soul of Man is in a Sense vaster and larger than these, as it is capable to comprehend them:
But the Soul of Man is in a Sense vaster and larger than these, as it is capable to comprehend them:
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It is of more unwearied motion than they, it moves its self, it is brighter far,
It is of more unwearied motion than they, it moves its self, it is Brighter Far,
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and far more durable than any of them.
and Far more durable than any of them.
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It is then upon the account of the Spirit in Man that the making of him is thus set together with those great operations of the Creating Power.
It is then upon the account of the Spirit in Man that the making of him is thus Set together with those great operations of the Creating Power.
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Upon these grounds we may conclude that the Prophet Zachary does in our Text intimate the great excellency and dignity of the Soul of Man. It shall be the business of this Discourse to insist upon some Proof and Application of this Truth:
Upon these grounds we may conclude that the Prophet Zachary does in our Text intimate the great excellency and dignity of the Soul of Man. It shall be the business of this Discourse to insist upon Some Proof and Application of this Truth:
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And let us now perswade our selves for a little while to turn our Thoughts inward, to view and consider our selves, to know what a sort of Being God has given us:
And let us now persuade our selves for a little while to turn our Thoughts inward, to view and Consider our selves, to know what a sort of Being God has given us:
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Of all knowledge this may be reckon'd some of the most useful and important:
Of all knowledge this may be reckoned Some of the most useful and important:
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Hereby we shall come to understand what it becomes us to do, what our true Interest is, what great things we are capable of, and should therefore pursue them.
Hereby we shall come to understand what it becomes us to do, what our true Interest is, what great things we Are capable of, and should Therefore pursue them.
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To demonstrate the Excellency of the Soul of Man, I shall insist only upon these two Heads of Discourse,
To demonstrate the Excellency of the Soul of Man, I shall insist only upon these two Heads of Discourse,
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as containing what is sufficient for the present purpose;
as containing what is sufficient for the present purpose;
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They are, the Nature of the Soul, and the Capacities of it, which do arise from,
They Are, the Nature of the Soul, and the Capacities of it, which do arise from,
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and are the Consequents of such a Nature. In the first place, Let us consider the Nature of the Soul of Man:
and Are the Consequents of such a Nature. In the First place, Let us Consider the Nature of the Soul of Man:
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And this I shall represent to you briefly under two Particulars. 1. It is a Spirit. 2. It is Immortal.
And this I shall represent to you briefly under two Particulars. 1. It is a Spirit. 2. It is Immortal.
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1. The Soul of Man is a Spirit; and therein it is an Excellent Being. It is Invisible;
1. The Soul of Man is a Spirit; and therein it is an Excellent Being. It is Invisible;
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A thing that cannot be seen by the Eyes of the Body through the Excellency of it.
A thing that cannot be seen by the Eyes of the Body through the Excellency of it.
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It is said of God in Praise of him, that he cannot be seen.
It is said of God in Praise of him, that he cannot be seen.
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The Apostle Paul calls him by way of Eminency, the Invisible God. 1 Tim. 1. 17. This then is an Excellency,
The Apostle Paul calls him by Way of Eminency, the Invisible God. 1 Tim. 1. 17. This then is an Excellency,
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and does greatly recommend the Soul:
and does greatly recommend the Soul:
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It is too pure and sublime a thing to fall under the gross apprehension of Bodily Senses:
It is too pure and sublime a thing to fallen under the gross apprehension of Bodily Senses:
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It is a Pure, Uncompounded and Unmix'd thing: It is all the same, is not made up of worse and better Parts:
It is a Pure, Uncompounded and Unmixed thing: It is all the same, is not made up of Worse and better Parts:
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It is in a sort all Light, and has no Darkness, is a bright celestial Ray, sprung from the Great Father of Lights and Spirits;
It is in a sort all Light, and has no Darkness, is a bright celestial Ray, sprung from the Great Father of Lights and Spirits;
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Or at least it was very full of light and brightness in its Original State, and before it was sullied with sinful Pollution in the Fall of our first Parents.
Or At least it was very full of Light and brightness in its Original State, and before it was sullied with sinful Pollution in the Fallen of our First Parents.
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It has not diversity of Parts designed for divers Actions, so as that what one Part can do, another cannot, which is the usual disparagement of Bodies;
It has not diversity of Parts designed for diverse Actions, so as that what one Part can do, Another cannot, which is the usual disparagement of Bodies;
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But all the Soul can do, whatever the Soul can do: It can, all of it, understand and will; apprehend or remember;
But all the Soul can do, whatever the Soul can do: It can, all of it, understand and will; apprehend or Remember;
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it can all chuse or refuse.
it can all choose or refuse.
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It has not some parts heavy and some active, some to move, and others to be moved,
It has not Some parts heavy and Some active, Some to move, and Others to be moved,
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but is all full of Action, and is always working and busie: It knows no weariness, it needs no rest or refreshment:
but is all full of Actium, and is always working and busy: It knows no weariness, it needs no rest or refreshment:
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It knows its own Actions, and chuses what it does, and acts freely and from its own Motion.
It knows its own Actions, and chooses what it does, and acts freely and from its own Motion.
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These are the Properties and Advantages that belong to it as it is a Spirit. That the Soul of Man is a Spirit, the Holy Scripture does abundantly declare.
These Are the Properties and Advantages that belong to it as it is a Spirit. That the Soul of Man is a Spirit, the Holy Scripture does abundantly declare.
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When a man dies, it says of his Body, The Dust shall return to the Earth as it was;
When a man die, it Says of his Body, The Dust shall return to the Earth as it was;
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and of his Soul, The Spirit shall return to God that gave it. Eccles. 12. 7. This is a thing distinct from the Body;
and of his Soul, The Spirit shall return to God that gave it. Eccles. 12. 7. This is a thing distinct from the Body;
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it was not raised from the Dust as that was, but came from God immediately; nor does it return to the Dust, but returns to God at our Death. The Apostle says;
it was not raised from the Dust as that was, but Come from God immediately; nor does it return to the Dust, but returns to God At our Death. The Apostle Says;
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What man knoweth the things of a man, that is, the purposes, wishes, designs, save the spirit of man which is in him? speaking of the Soul of Man, 1 Cor. 2. 11. And in the Fifth Chapter of that Epistle, at the 5th Verse, he directs the Corinthians to excommunicate an Eminent Person among them who had been Incestuous,What man Knoweth the things of a man, that is, the Purposes, wishes, designs, save the Spirit of man which is in him? speaking of the Soul of Man, 1 Cor. 2. 11. And in the Fifth Chapter of that Epistle, At the 5th Verse, he directs the Corinthians to excommunicate an Eminent Person among them who had been Incestuous,
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for the destruction of the Flesh, that the Spirit might be saved in the Day of the Lord, meaning his Soul. I shall add no more to this particular, but proceed,
for the destruction of the Flesh, that the Spirit might be saved in the Day of the Lord, meaning his Soul. I shall add no more to this particular, but proceed,
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2. To what was next mentioned, as declaring the Excellent Nature of our Souls, which was, that they are Immortal.
2. To what was next mentioned, as declaring the Excellent Nature of our Souls, which was, that they Are Immortal.
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These Beings have a beginning indeed as every thing else has, but One who is the first Cause and Author of all others,
These Beings have a beginning indeed as every thing Else has, but One who is the First Cause and Author of all Others,
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But the Souls of men shall never come to an End. When a man dies there is only a separation made for a while of his Soul from his Body, with a dissolution indeed of the Body,
But the Souls of men shall never come to an End. When a man die there is only a separation made for a while of his Soul from his Body, with a dissolution indeed of the Body,
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but the Soul remains the same that it was.
but the Soul remains the same that it was.
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That lives still, though not here, and continues to be, though it has changed its Habitation.
That lives still, though not Here, and continues to be, though it has changed its Habitation.
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Do not imagine (said the dying Cyrus to his Children) That when I depart from you I shall be no where, nor any longer; Do not imagine (said the dying Cyrus to his Children) That when I depart from you I shall be no where, nor any longer;
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For whilst I was with you, ye could not see my Soul, only ye knew, by the Actions ye observed, that it was in my Body.
For while I was with you, you could not see my Soul, only you knew, by the Actions you observed, that it was in my Body.
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Be assured then that it is still the same, tho ye do never see it. Thus the Learned Heathen could speak of the Soul:Be assured then that it is still the same, though you do never see it. Thus the Learned Heathen could speak of the Soul:
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And it is in the Nature of this to be Immortal as it is a Spirit.
And it is in the Nature of this to be Immortal as it is a Spirit.
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It has nothing in its self to put an end to its being as it is an uncompounded thing:
It has nothing in its self to put an end to its being as it is an uncompounded thing:
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It cannot be destroyed by any thing else but only by God that made it. The Soul of man knows no decay, it admits of no encrease of its Substance;
It cannot be destroyed by any thing Else but only by God that made it. The Soul of man knows no decay, it admits of no increase of its Substance;
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It remains always the same, and is herein a Noble Image of the Unchangeable God. It shall out-last the strongest works of Humane Art:
It remains always the same, and is herein a Noble Image of the Unchangeable God. It shall outlast the Strongest works of Humane Art:
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It shall endure longer than the Heavens and the Earth: It shall weary time, and then run on with Eternity.
It shall endure longer than the Heavens and the Earth: It shall weary time, and then run on with Eternity.
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This is a very great and important Excellency of it, That it shall never cease to be:
This is a very great and important Excellency of it, That it shall never cease to be:
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and certainly if we are in any respect Immortal, this deserves our very serious consideration.
and Certainly if we Are in any respect Immortal, this deserves our very serious consideration.
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And this also the Holy Scripture (that source of all Saving-Knowledge and Wisdom) does sufficiently teach us:
And this also the Holy Scripture (that source of all Saving-knowledge and Wisdom) does sufficiently teach us:
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When it speaks of our Being after this Life, and even before the Resurrection of our Bodies;
When it speaks of our Being After this Life, and even before the Resurrection of our Bodies;
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As when Christ said to the penitent Thief when he was dying, This day shalt thou be with me in Paradise:
As when christ said to the penitent Thief when he was dying, This day shalt thou be with me in Paradise:
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He was to Be, therefore his Soul was not to be dissolved with his Body, and he was to be in Paradise, in a happy State.
He was to Be, Therefore his Soul was not to be dissolved with his Body, and he was to be in Paradise, in a happy State.
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When the Scripture calls Death a Departure out of this World, it seems to intimate this.
When the Scripture calls Death a Departure out of this World, it seems to intimate this.
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The Apostle Paul who was to leave his Body in this World, as all other dying Persons do,
The Apostle Paul who was to leave his Body in this World, as all other dying Persons do,
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yet speaks of his Death as a Departure, 1 Tim. 1. 6. And in Phil. 1. 23. He speaks of his Death as what he desired, in these words, I desire to depart and to be with Christ:
yet speaks of his Death as a Departure, 1 Tim. 1. 6. And in Philip 1. 23. He speaks of his Death as what he desired, in these words, I desire to depart and to be with christ:
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Which does most plainly shew, he expected to Be still, and to be more happy after Death than he was here.
Which does most plainly show, he expected to Be still, and to be more happy After Death than he was Here.
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Again, this is also plainly suggested by our Saviour in the Parable of the Rich man and Lazarus, Luke 16. 19 Verse to the End. The Soul of Man,
Again, this is also plainly suggested by our Saviour in the Parable of the Rich man and Lazarus, Lycia 16. 19 Verse to the End. The Soul of Man,
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then, is at his Death disposed to such Abodes as it deserves and is suited to, till the time of the General Resurrection of the Bodies of Men,
then, is At his Death disposed to such Abodes as it deserves and is suited to, till the time of the General Resurrection of the Bodies of Men,
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and then it shall be united to its own Body again, and live with it for ever in a State of endless Happiness, or endless Misery.
and then it shall be united to its own Body again, and live with it for ever in a State of endless Happiness, or endless Misery.
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Thus much may suffice to shew the Excellency of the Soul of Man from its Nature.
Thus much may suffice to show the Excellency of the Soul of Man from its Nature.
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The Second Head of Proof of this which I shall now speak to is, the Capacities of the Soul arising from its Nature.
The Second Head of Proof of this which I shall now speak to is, the Capacities of the Soul arising from its Nature.
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It will give us a further apprehension of its Excellency to consider what great and honourable things it is capable of.
It will give us a further apprehension of its Excellency to Consider what great and honourable things it is capable of.
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And these I shall speak of under three Heads. It is capable of Knowledge; of Moral Qualifications;
And these I shall speak of under three Heads. It is capable of Knowledge; of Moral Qualifications;
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and of a most sublime and elevated kind of Happiness. 1. It is capable of Knowledge.
and of a most sublime and elevated kind of Happiness. 1. It is capable of Knowledge.
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It can know the Creatures about us which are the Objects of our Senses, can understand their Nature and Use;
It can know the Creatures about us which Are the Objects of our Senses, can understand their Nature and Use;
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by vertue of which it has, and exercises a Dominion over these things: It knows how to apply them to the serving our Necessity and Delight.
by virtue of which it has, and exercises a Dominion over these things: It knows how to apply them to the serving our Necessity and Delight.
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By vertue of this it can make those things which have no use of reason themselves, to serve for rational and wise Purposes.
By virtue of this it can make those things which have no use of reason themselves, to serve for rational and wise Purposes.
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It can tame the wild, and correct the hurtful Creatures: It can govern the Strong, and by artful application give strength to the weak Ones:
It can tame the wild, and correct the hurtful Creatures: It can govern the Strong, and by artful application give strength to the weak Ones:
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It often fetches wholesome Food, or very effectual Physick out of mortal Poysons. The Soul of Man is capable of knowing himself:
It often Fetches wholesome Food, or very effectual Physic out of Mortal Poisons. The Soul of Man is capable of knowing himself:
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To understand his own Nature in the principles and end of it: To know his Ornaments and Disparagements, the causes and means of his Happiness or Misery,
To understand his own Nature in the principles and end of it: To know his Ornament and Disparagements, the Causes and means of his Happiness or Misery,
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and wherein these do truly consist and lie.
and wherein these do truly consist and lie.
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Man is capable to understand and know very much of the Ever-blessed God, the Highest Being;
Man is capable to understand and know very much of the Ever-blessed God, the Highest Being;
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to apprehend and meditate upon the most glorious and delightful Perfections of his Infinite Nature.
to apprehend and meditate upon the most glorious and delightful Perfections of his Infinite Nature.
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He can see the Marks and Characters of these perfections upon the sensible things (which is the most excellent Knowledge,
He can see the Marks and Characters of these perfections upon the sensible things (which is the most excellent Knowledge,
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and the best use of them) as the Apostle suggests, Rom. 1. 20. The Invisible things of God are clearly seen, being understood by the things that are made,
and the best use of them) as the Apostle suggests, Rom. 1. 20. The Invisible things of God Are clearly seen, being understood by the things that Are made,
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even his eternal Power and Godhead. The Soul of Man renders him capable of knowing the Rules of true Wisdom;even his Eternal Power and Godhead. The Soul of Man renders him capable of knowing the Rules of true Wisdom;
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of that Wisdom which is from above.
of that Wisdom which is from above.
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Those Rules which direct us to render our selves acceptable and amiable to God and one another, to Become and Honour our selves:
Those Rules which Direct us to render our selves acceptable and amiable to God and one Another, to Become and Honour our selves:
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Those Rules by which the Wise and Holy Angels govern their behaviour;
Those Rules by which the Wise and Holy Angels govern their behaviour;
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and those by which the most Holy God, tho in an Infinite Eminency above all his Creatures, governs his.
and those by which the most Holy God, though in an Infinite Eminency above all his Creatures, governs his.
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And surely this Capacity of Knowledge may be lookt upon as a great and honourable Advantage;
And surely this Capacity of Knowledge may be looked upon as a great and honourable Advantage;
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especially that of such a Knowledge as hath been mentioned.
especially that of such a Knowledge as hath been mentioned.
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Knowledge finds the mind of man pleasant and useful Employment, which as it is an active and busie thing must have such employment, or 'tis uneasy and unhappy.
Knowledge finds the mind of man pleasant and useful Employment, which as it is an active and busy thing must have such employment, or it's uneasy and unhappy.
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Knowledge presents us with the Objects of our Happiness, and inables us to enjoy them. This is the light and brightness, and beauty of the Mind;
Knowledge presents us with the Objects of our Happiness, and inables us to enjoy them. This is the Light and brightness, and beauty of the Mind;
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Ignorance is dark and deform'd, and leaves the Soul unpolisht and ugly; Ignorance like darkness, is uncomfortable and sad;
Ignorance is dark and deformed, and leaves the Soul unpolished and ugly; Ignorance like darkness, is uncomfortable and sad;
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Knowledge, like the light, is chearing and delightful:
Knowledge, like the Light, is cheering and delightful:
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This improves and raises the activity and freedom of the Mind, but ignorance is clogg'd and wretchedly confin'd.
This improves and raises the activity and freedom of the Mind, but ignorance is clogged and wretchedly confined.
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Of Knowledge then it may be said, It is more to be desired than Gold,
Of Knowledge then it may be said, It is more to be desired than Gold,
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yea, than much fine Gold: But especially is that true of that Knowledge which the Psalmist speaks it of,yea, than much fine Gold: But especially is that true of that Knowledge which the Psalmist speaks it of,
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even that which presents to us the Rules of good living:
even that which presents to us the Rules of good living:
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Of which also Solomon speaks thus, Happy is the man that findeth wisdom, and the man that getteth understanding;
Of which also Solomon speaks thus, Happy is the man that finds Wisdom, and the man that gets understanding;
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For the merchandise of it is better than the merchandise of Silver, and the gain thereof than fine Gold;
For the merchandise of it is better than the merchandise of Silver, and the gain thereof than fine Gold;
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She is more precious than Rubies, and all the things thou canst desire are not to be compared to her, Prov. 3. 13, 14, 15. 2. Another Capacity which greatly recommends the Soul of Man is, That it is capable of Moral Qualifications.She is more precious than Rubies, and all the things thou Canst desire Are not to be compared to her, Curae 3. 13, 14, 15. 2. another Capacity which greatly recommends the Soul of Man is, That it is capable of Moral Qualifications.
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By which word I mean the glorious Vertues of Holiness and Justice, Goodness and Mercy, Faithfulness and Prudence.
By which word I mean the glorious Virtues of Holiness and justice, goodness and Mercy, Faithfulness and Prudence.
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It is not only capable of knowing the Rules of these Vertues, but also of possessing the Vertues themselves,
It is not only capable of knowing the Rules of these Virtues, but also of possessing the Virtues themselves,
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and of expressing them in our Actions.
and of expressing them in our Actions.
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Our behaviour towards God may be adorn'd with the bright Rays of Faith, and Love of Piety and Devotion, of Reverence and Humility.
Our behaviour towards God may be adorned with the bright Rays of Faith, and Love of Piety and Devotion, of reverence and Humility.
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Our behaviour towards men may all be regulated and adorned with Justice and Charity; Meekness and Sincerity; Goodness and Mercy.
Our behaviour towards men may all be regulated and adorned with justice and Charity; Meekness and Sincerity; goodness and Mercy.
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None of the other Creatures about us can be possest of such Qualifications: A Stone or a Beast cannot be just, or good, or faithful.
None of the other Creatures about us can be possessed of such Qualifications: A Stone or a Beast cannot be just, or good, or faithful.
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A Beast does not know what its self does;
A Beast does not know what its self does;
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it has not freedom of will, does not chuse any of its actions, therefore cannot be vertuous or vicious.
it has not freedom of will, does not choose any of its actions, Therefore cannot be virtuous or vicious.
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The Soul of Man has in this the Advantage of all the visible World, and when 'tis endowed with these Vertues, at least, it is brighter and more glorious than the Sun or Stars.
The Soul of Man has in this the Advantage of all the visible World, and when it's endowed with these Virtues, At least, it is Brighter and more glorious than the Sun or Stars.
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These render us like to God himself in the highest manner that a Creature is capable of.
These render us like to God himself in the highest manner that a Creature is capable of.
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In these things consisted the best part of the Divine Image in man before the unhappy Fall of our Nature in our first Parents;
In these things consisted the best part of the Divine Image in man before the unhappy Fallen of our Nature in our First Parents;
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and tho we then lost the things themselves, yet we did not lose the capacity of receiving them again:
and though we then lost the things themselves, yet we did not loose the capacity of receiving them again:
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And when the Scripture speaks of the renewing or restoring that Image in us again, this is said to be done by enduing us with Righteousness and true Holiness.
And when the Scripture speaks of the renewing or restoring that Image in us again, this is said to be done by enduing us with Righteousness and true Holiness.
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These are Excellencies which God ascribes to himself, which he glories in, and therefore it must be our greatest Advancement and Honour to be partakers of them;
These Are Excellencies which God ascribes to himself, which he Glories in, and Therefore it must be our greatest Advancement and Honour to be partakers of them;
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and it must be accounted an argument of great worth in the Soul of Man to be capable of such Honourable Ornaments.
and it must be accounted an argument of great worth in the Soul of Man to be capable of such Honourable Ornament.
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3. It is another Argument of this, that the Soul of Man is capable of enjoying a very high and honourable kind of Happiness,
3. It is Another Argument of this, that the Soul of Man is capable of enjoying a very high and honourable kind of Happiness,
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even the best that any creatures can attain to.
even the best that any creatures can attain to.
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When the Manna which the Children of Israel were fed with in the Wilderness is called Angel's Food, it is intimated, that this wonderful Provision, did as a figure represent, that Mankind are capable of the same Happiness with the glorious Angels,
When the Manna which the Children of Israel were fed with in the Wilderness is called Angel's Food, it is intimated, that this wondered Provision, did as a figure represent, that Mankind Are capable of the same Happiness with the glorious Angels,
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and all holy and devoted Souls do in some measure partake of it in this Life.
and all holy and devoted Souls do in Some measure partake of it in this Life.
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By vertue of his Soul is every man, even from the Prince to the Beggar, capable of a Spiritual and Eternal Felicity.
By virtue of his Soul is every man, even from the Prince to the Beggar, capable of a Spiritual and Eternal Felicity.
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As this is a Spirit, it has a very high sense of things, and a very lively perception of Pleasure or Pain.
As this is a Spirit, it has a very high sense of things, and a very lively perception of Pleasure or Pain.
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No meer Body or Matter however 'tis refin'd, or made up into an Animal, can have so great a sense of Pleasure or Happiness as a Spirit may,
No mere Body or Matter however it's refined, or made up into an Animal, can have so great a sense of Pleasure or Happiness as a Spirit may,
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if it be proper to say that it has any at all.
if it be proper to say that it has any At all.
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Matter, the best of it, is dull in comparison to a Spirit, and must be moved;
Matter, the best of it, is dull in comparison to a Spirit, and must be moved;
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but a Spirit is active and moves its self, and what is most capable of Action, is most capable of Happiness;
but a Spirit is active and moves its self, and what is most capable of Actium, is most capable of Happiness;
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for all fruition consists in Action. Further, The Objects of our Happiness are all spiritual things.
for all fruition consists in Actium. Further, The Objects of our Happiness Are all spiritual things.
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By vertue of this Spirit in us we can delight in and enjoy such, which are the noblest and most excellent things in themselves,
By virtue of this Spirit in us we can delight in and enjoy such, which Are the Noblest and most excellent things in themselves,
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and are able to afford the greatest Pleasure.
and Are able to afford the greatest Pleasure.
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Sensible Objects have not that force with them, nor that Power to please, which spiritual things have, that are the delights and blissful enjoyments of wise and refined Spirits.
Sensible Objects have not that force with them, nor that Power to please, which spiritual things have, that Are the delights and blissful enjoyments of wise and refined Spirits.
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Hence it must be said, that Mankind cannot fall into a greater or more unhappy mistake than to think that there is no pleasure but in gratifying the Senses and Appetites of their Bodies with sensual Enjoyments;
Hence it must be said, that Mankind cannot fallen into a greater or more unhappy mistake than to think that there is no pleasure but in gratifying the Senses and Appetites of their Bodies with sensual Enjoyments;
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or that this is the greatest pleasure of any.
or that this is the greatest pleasure of any.
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This in truth is not worthy the Name of Pleasure, if it be compared with the delight which a rectified mind can take in spiritual Objects and Enjoyments.
This in truth is not worthy the Name of Pleasure, if it be compared with the delight which a rectified mind can take in spiritual Objects and Enjoyments.
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Further, it is doubtless the greatest thing in Happiness, and that which adds much to it still,
Further, it is doubtless the greatest thing in Happiness, and that which adds much to it still,
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how great soever it was before, That the Being which enjoys it, can reflect upon it,
how great soever it was before, That the Being which enjoys it, can reflect upon it,
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and so can consider and know its self happy.
and so can Consider and know its self happy.
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This the Soul of Man can do, and none but a rational and spiritual Nature can do this.
This the Soul of Man can do, and none but a rational and spiritual Nature can do this.
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But since I have spoken of spiritual Things, as the chief Object of our Happiness, I shall particularly mention some of them.
But since I have spoken of spiritual Things, as the chief Object of our Happiness, I shall particularly mention Some of them.
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The Soul of Man can please its self highly in good and vertuous Actions;
The Soul of Man can please its self highly in good and virtuous Actions;
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In those which we do our selves, and in those ▪ we see done by others.
In those which we do our selves, and in those ▪ we see done by Others.
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It is incomparably pleasant to view and consider the reasonableness and the fitness of these, to see how necessary and just they are, to consider how much Gratitude towards God,
It is incomparably pleasant to view and Consider the reasonableness and the fitness of these, to see how necessary and just they Are, to Consider how much Gratitude towards God,
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and the Obligations we have received from him, do require them of Mankind; to consider the wisdom and vast advantages of them.
and the Obligations we have received from him, do require them of Mankind; to Consider the Wisdom and vast advantages of them.
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Hence did a good man acknowledge to God, Thy Law is sweet to my taste, yea sweeter than hony to my mouth.
Hence did a good man acknowledge to God, Thy Law is sweet to my taste, yea Sweeten than honey to my Mouth.
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There is not any thing among men so pleasant and charming to a rectified Soul, as are the vertuous and pious Actions and Behaviour of good Men;
There is not any thing among men so pleasant and charming to a rectified Soul, as Are the virtuous and pious Actions and Behaviour of good Men;
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while the sensual Minds of others dote on a fair outside and sine cloaths, he sees,
while the sensual Minds of Others dote on a fair outside and sine clothes, he sees,
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and takes a more just and true delight in the glory that dwells within, and darts out its rays in Religious and good Actions.
and Takes a more just and true delight in the glory that dwells within, and darts out its rays in Religious and good Actions.
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The Soul of Man can take delight in the converse of holy, and wise and kind Angels;
The Soul of Man can take delight in the converse of holy, and wise and kind Angels;
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those glorious Creatures that are the Beauty and Flower, as we may say, of the Creation.
those glorious Creatures that Are the Beauty and Flower, as we may say, of the Creation.
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It can delight in what they are, in what they say, and in what they do,
It can delight in what they Are, in what they say, and in what they do,
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when it shall be admitted into their Society.
when it shall be admitted into their Society.
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And it is mentioned in Scripture as a part of that Felicity to which our conformity to the Laws of the Gospel does intitle,
And it is mentioned in Scripture as a part of that Felicity to which our conformity to the Laws of the Gospel does entitle,
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and will bring us, That we shall enjoy hereafter the Society of an innumerable company of Angels, as well as that of the spirits of just men made perfect,
and will bring us, That we shall enjoy hereafter the Society of an innumerable company of Angels, as well as that of the spirits of just men made perfect,
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and of God the judge of all, Heb. 12. 22. And very delightful it must needs be to good men in this Life, to consider these noble Creatures,and of God the judge of all, Hebrew 12. 22. And very delightful it must needs be to good men in this Life, to Consider these noble Creatures,
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and to know that they are Ministring spirits upon all occasions sent forth to minister for the good of the Elect; To consider, that whilst he is holy and vertuous, he is a delight to them, they love to be about him,
and to know that they Are Ministering spirits upon all occasions sent forth to minister for the good of the Elect; To Consider, that while he is holy and virtuous, he is a delight to them, they love to be about him,
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and they have the charge of him to keep him in all his ways;
and they have the charge of him to keep him in all his ways;
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and he is accordingly the object of their continual Care, and they are most willing to do for him all the Offices of kindness that he has occasion for.
and he is accordingly the Object of their continual Care, and they Are most willing to do for him all the Offices of kindness that he has occasion for.
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Further, the Soul can enjoy after a very pleasing and satisfying manner the ever-blessed God, who is an infinite, unmeasurable Good, a boundless Ocean of Excellencies and Perfections:
Further, the Soul can enjoy After a very pleasing and satisfying manner the ever-blessed God, who is an infinite, unmeasurable Good, a boundless Ocean of Excellencies and Perfections:
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It can delight in all the discover'd Glories of this Incomprehensible Being;
It can delight in all the discovered Glories of this Incomprehensible Being;
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and in considering him it is transported with pleasure, while it finds it self in the utmost stretch of its Faculties lost in the Infinite Incomprehensible Object.
and in considering him it is transported with pleasure, while it finds it self in the utmost stretch of its Faculties lost in the Infinite Incomprehensible Object.
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And this Happiness the Enjoyment of God may in some measure begin in this Life.
And this Happiness the Enjoyment of God may in Some measure begin in this Life.
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A most ravishing Pleasure the Soul can take to consider what this Excellent Being has said of himself in Holy Scripture,
A most ravishing Pleasure the Soul can take to Consider what this Excellent Being has said of himself in Holy Scripture,
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and what discoveries he daily makes of himself in his Works.
and what discoveries he daily makes of himself in his Works.
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When it can view in some of these his wonderful Wisdom and Power, in others large and bounteous Goodness, in others awful and bright Justice and Righteousness.
When it can view in Some of these his wondered Wisdom and Power, in Others large and bounteous goodness, in Others awful and bright justice and Righteousness.
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And when to these Meditations it can add the sweet thought, that this God is reconciled, that it is a Favourite of Heaven,
And when to these Meditations it can add the sweet Thought, that this God is reconciled, that it is a Favourite of Heaven,
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then it must needs be as the Psalmist said, My Meditation of him shall be sweet;
then it must needs be as the Psalmist said, My Meditation of him shall be sweet;
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I will be glad in the Lord. I will be glad in the Lord.
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And then if to all this we add, that this great Object of the Soul's Happiness will endure for ever,
And then if to all this we add, that this great Object of the Soul's Happiness will endure for ever,
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and so will also the lesser ones that have been mentioned;
and so will also the lesser ones that have been mentioned;
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that being spiritual in their Nature, they are all of them Eternal and Unchangeable, they will never cease to Be,
that being spiritual in their Nature, they Are all of them Eternal and Unchangeable, they will never cease to Be,
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nor cease to be delightful and pleasing:
nor cease to be delightful and pleasing:
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If we consider that the Soul its self by its Immortal Nature is capable to be for ever blest with the Enjoyment of these Objects;
If we Consider that the Soul its self by its Immortal Nature is capable to be for ever blessed with the Enjoyment of these Objects;
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we shall from hence see that we are capable of an Everlasting Happiness;
we shall from hence see that we Are capable of an Everlasting Happiness;
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of that which shall never be interrupted, never decay nor diminish, never come to an end:
of that which shall never be interrupted, never decay nor diminish, never come to an end:
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We are capable of living beyond all reach of Thought, beyond all measure of duration amidst unfading Pleasures, unspeakable Joys,
We Are capable of living beyond all reach of Thought, beyond all measure of duration amid unfading Pleasures, unspeakable Joys,
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and a pure unmix'd and perfect Felicity. Oh that Men were so wise as to consider these things!
and a pure unmixed and perfect Felicity. O that Men were so wise as to Consider these things!
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Thus much, and more than we can now conceive, our Souls are made capable to enjoy.
Thus much, and more than we can now conceive, our Souls Are made capable to enjoy.
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And these things, all of them together at least, I think do sufficiently prove the great Worth and Excellency of the Soul of Man.
And these things, all of them together At least, I think doe sufficiently prove the great Worth and Excellency of the Soul of Man.
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Application. And certainly, if the things which have been now said were duly considered;Application. And Certainly, if the things which have been now said were duly considered;
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if they had their just and due Influence upon Mankind, they would exceedingly alter and amend the lives and actions of a great many Men.
if they had their just and due Influence upon Mankind, they would exceedingly altar and amend the lives and actions of a great many Men.
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They would make us act more suitable to the dignity and worth of our Souls, and with more regard to their Interests and Happiness than we commonly do.
They would make us act more suitable to the dignity and worth of our Souls, and with more regard to their Interests and Happiness than we commonly do.
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And in particular these things following the Influence of them upon us would effect and cause.
And in particular these things following the Influence of them upon us would Effect and cause.
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They would make us very Pious towards God, and thankful for what he has made us;
They would make us very Pious towards God, and thankful for what he has made us;
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they would make us prefer our Souls before our Bodies;
they would make us prefer our Souls before our Bodies;
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and ambitious of attaining those Divine and honourable Accomplishments which we are in our Nature capable of, they would make us very Industrious to gain that Happiness which we were Originally,
and ambitious of attaining those Divine and honourable Accomplishments which we Are in our Nature capable of, they would make us very Industria to gain that Happiness which we were Originally,
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and in our Nature designed for.
and in our Nature designed for.
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In these things I shall set before you the due Use and Improvement of what has been said on this Subject.
In these things I shall Set before you the due Use and Improvement of what has been said on this Subject.
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1. Let us with great Thankfulness acknowledge to the Creatour, what he has made us, and praise him for his Bounty towards us.
1. Let us with great Thankfulness acknowledge to the Creator, what he has made us, and praise him for his Bounty towards us.
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Let us consider and own it is God that hath made us, and not we our selves.
Let us Consider and own it is God that hath made us, and not we our selves.
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It is one part of thankfulness to acknowledge the Benefits we have received.
It is one part of thankfulness to acknowledge the Benefits we have received.
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Let us own this, and endeavour to render to God all that which is due from us for it;
Let us own this, and endeavour to render to God all that which is due from us for it;
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To shew forth his praise, not only with our lips, but in our lives, by giving up our selves to his service.
To show forth his praise, not only with our lips, but in our lives, by giving up our selves to his service.
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Let each of us heartily say within himself, Bless the Lord, O my Soul, and all that is within me, bless his Holy Name:
Let each of us heartily say within himself, Bless the Lord, Oh my Soul, and all that is within me, bless his Holy Name:
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Bless the Lord, O my Soul, and forget not all his Benefits. We may hereupon very justly thus expostulate with, and admonish our selves:Bless the Lord, Oh my Soul, and forget not all his Benefits. We may hereupon very justly thus expostulate with, and admonish our selves:
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Have I a power to think, and shall my Thoughts neglect the excellent Being that gave it me? Should he be seldom in my Thoughts by whom I constantly think? How base and ungrateful a Character of a man is this, That God is not in all his thoughts!
Have I a power to think, and shall my Thoughts neglect the excellent Being that gave it me? Should he be seldom in my Thoughts by whom I constantly think? How base and ungrateful a Character of a man is this, That God is not in all his thoughts!
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Am I capable of Knowledge, and shall it not be my greatest Ambition to know him that made me so, to know the most excellent of all Beings, that I might thereby be inabled to render him the Homage that belongs to him? Have I a Will to chuse good,
Am I capable of Knowledge, and shall it not be my greatest Ambition to know him that made me so, to know the most excellent of all Beings, that I might thereby be enabled to render him the Homage that belongs to him? Have I a Will to choose good,
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and shall I fix my choice on any thing before him? Shall I not cleave to him by it who is the chiefest Good,
and shall I fix my choice on any thing before him? Shall I not cleave to him by it who is the chiefest Good,
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and who gave me this power for that Purpose! Should I not always say it to him as the full Sense of my Soul;
and who gave me this power for that Purpose! Should I not always say it to him as the full Sense of my Soul;
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Whom have I in Heaven but thee, and there is none on Earth that I can desire besides thee! Whom have I in Heaven but thee, and there is none on Earth that I can desire beside thee!
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Shall I not pay him the Homage of my Affections from whom I have them, and the reason that I have wherewith to guide them!
Shall I not pay him the Homage of my Affections from whom I have them, and the reason that I have wherewith to guide them!
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I ought to love him above all things, to fear him alone, to entettain my Hope with the pleasing expectations of enjoying him:
I ought to love him above all things, to Fear him alone, to entettain my Hope with the pleasing Expectations of enjoying him:
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I should be angry only with that which provokes his Anger, and hate what he hates and forbids.
I should be angry only with that which provokes his Anger, and hate what he hates and forbids.
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Thus ought we to admonish our selves upon this Foundation, and to resolve accordingly.
Thus ought we to admonish our selves upon this Foundation, and to resolve accordingly.
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Thus should we endeavour to honour him who hath crowned us with such Dignity and Honour.
Thus should we endeavour to honour him who hath crowned us with such Dignity and Honour.
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2. What has been said concerning the Excellency of our Souls, should make all men prefer them before their Bodies, and chiefly regard them.
2. What has been said Concerning the Excellency of our Souls, should make all men prefer them before their Bodies, and chiefly regard them.
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The Soul of Man is plainly the chief and most important part of him, as it is a Spirit and Immortal.
The Soul of Man is plainly the chief and most important part of him, as it is a Spirit and Immortal.
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This ought then to have the chief Dominion in us.
This ought then to have the chief Dominion in us.
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All the Appetites and Passions of the Inferior Body ought to be subject to the Faculties of the Mind.
All the Appetites and Passion of the Inferior Body ought to be Subject to the Faculties of the Mind.
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We should not suffer our Senses, or the desires of the Flesh to force Objects and Thoughts upon the Mind,
We should not suffer our Senses, or the Desires of the Flesh to force Objects and Thoughts upon the Mind,
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but make it rather to chuse its own employment upon consideration and advice of our Judgment and Reason.
but make it rather to choose its own employment upon consideration and Advice of our Judgement and Reason.
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How much Folly and Sin would such a Course prevent? And it highly becomes and concerns us to give this as absolute a Dominion in us as we can, that it may not be clogg'd or biassed by particular Temper or Constitution.
How much Folly and since would such a Course prevent? And it highly becomes and concerns us to give this as absolute a Dominion in us as we can, that it may not be clogged or biased by particular Temper or Constitution.
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The Obedience to Temper is a most effectual Hinderance both of Wisdom and Religion. No man can govern himself well, that does not set his Reason above his Constitution,
The obedience to Temper is a most effectual Hindrance both of Wisdom and Religion. No man can govern himself well, that does not Set his Reason above his Constitution,
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and make his Temper subject to the Rules of that and of Religion.
and make his Temper Subject to the Rules of that and of Religion.
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I confess that in some cases some severity towards the Body may be necessary to this purpose;
I confess that in Some cases Some severity towards the Body may be necessary to this purpose;
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and a great deal of Self-denial and Mortification may be requisite to the bringing our selves to this.
and a great deal of Self-denial and Mortification may be requisite to the bringing our selves to this.
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But let us observe what our Saviour says to this Case.
But let us observe what our Saviour Says to this Case.
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If thy right hand (says he) offend thee, cut it off, and cast it from thee; If thy right hand (Says he) offend thee, Cut it off, and cast it from thee;
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for it is better for thee to enter into life maimed, than having two hands to be cast into Hell Fire. for it is better for thee to enter into life maimed, than having two hands to be cast into Hell Fire.
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We were better wrong the Flesh, if that must be, than to endanger the Spirit,
We were better wrong the Flesh, if that must be, than to endanger the Spirit,
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and a little hurt the Body than damn the Soul. To bring our selves to this State of the Bodies absolute and compleat subjection to the Mind, is of so great use and advantage,
and a little hurt the Body than damn the Soul. To bring our selves to this State of the Bodies absolute and complete subjection to the Mind, is of so great use and advantage,
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as that 'tis worth all that it can cost us: For so we shall become free and easy in all our Actions:
as that it's worth all that it can cost us: For so we shall become free and easy in all our Actions:
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We shall possess and enjoy our own Souls; we shall will to do what we should, and shall do it the more readily,
We shall possess and enjoy our own Souls; we shall will to do what we should, and shall do it the more readily,
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and do it the better and the more perfectly:
and do it the better and the more perfectly:
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Thus shall a man have the greatest Comfort in his Actions, He shall exercise the brighter vertues,
Thus shall a man have the greatest Comfort in his Actions, He shall exercise the Brighter Virtues,
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and obtain by them the more praise and favour with God and Man. Let us prefer our Souls above our Bodies, and chiefly mind the Interests of them.
and obtain by them the more praise and favour with God and Man. Let us prefer our Souls above our Bodies, and chiefly mind the Interests of them.
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We should make the Interests of the Body stand by, when they come into competition with those of the Soul. We should govern our selves in all things as far as this can be done with a chief regard of these.
We should make the Interests of the Body stand by, when they come into competition with those of the Soul. We should govern our selves in all things as Far as this can be done with a chief regard of these.
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It were but just and fitting, and due to our selves, that we govern our selves so, in what we chuse to love or hate;
It were but just and fitting, and due to our selves, that we govern our selves so, in what we choose to love or hate;
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in what we pursue or avoid;
in what we pursue or avoid;
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and that it be the grand business of our Lives to promote the advantage of our Immortal Souls.
and that it be the grand business of our Lives to promote the advantage of our Immortal Souls.
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3. Let us be greatly ambitious of those Divine and high Qualifications that we have been made capable to possess:
3. Let us be greatly ambitious of those Divine and high Qualifications that we have been made capable to possess:
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since we may be wise and holy, just and good, faithful and prudent; let us earnestly endeavour to be so.
since we may be wise and holy, just and good, faithful and prudent; let us earnestly endeavour to be so.
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To be endowed with these Vertues, is to put on the greatest excellency and worth. The Scripture very justly says, The righteous is more excellent than his Neighbour.
To be endowed with these Virtues, is to put on the greatest excellency and worth. The Scripture very justly Says, The righteous is more excellent than his Neighbour.
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These Vertues in truth are the greatest, and the most becoming Ornaments: These make the brightest and most lasting Beauty;
These Virtues in truth Are the greatest, and the most becoming Ornament: These make the Brightest and most lasting Beauty;
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such as Angels love, and God himself takes delight in. These will encrease, and not fade or decay with Time, and will last to Eternity.
such as Angels love, and God himself Takes delight in. These will increase, and not fade or decay with Time, and will last to Eternity.
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These are the truest, and the most useful Riches:
These Are the Truest, and the most useful Riches:
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they do in a sense deliver the Soul from Hell, and entitle it to everlasting Blessedness.
they do in a sense deliver the Soul from Hell, and entitle it to everlasting Blessedness.
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These are not uncertain Riches, but are such a sure and durable Possession, as Moth and Rust cannot corrupt,
These Are not uncertain Riches, but Are such a sure and durable Possession, as Moth and Rust cannot corrupt,
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nor can Thieves break through to, and steal them:
nor can Thieves break through to, and steal them:
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These in the Exercises of them in good Works, do lay up a treasure in Heaven.
These in the Exercises of them in good Works, do lay up a treasure in Heaven.
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Let it be consider'd, that as we are capable of these Vertues, we are also capable of being the Subjects of the contrary Vices:
Let it be considered, that as we Are capable of these Virtues, we Are also capable of being the Subject's of the contrary Vices:
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And that if we are not vertuous and holy, we must needs be vicious and impious:
And that if we Are not virtuous and holy, we must needs be vicious and impious:
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He that is not just and true in his dealings, must be unjust and persidious: He that is not merciful and good must be hard-hearted and cruel:
He that is not just and true in his dealings, must be unjust and perfidious: He that is not merciful and good must be hardhearted and cruel:
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And as we are acceptable and lovely to God by those Vertues in us, so we are odious and detestable with these Vices.
And as we Are acceptable and lovely to God by those Virtues in us, so we Are odious and detestable with these Vices.
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The way of the wicked is an abomination to the Lord, but he loveth him that followeth after Righteousness. The Way of the wicked is an abomination to the Lord, but he loves him that follows After Righteousness.
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The pure Angels abhor Sinners, and do not care to be near them, to see what is so odious and offensive as the sins of men are to them.
The pure Angels abhor Sinners, and do not care to be near them, to see what is so odious and offensive as the Sins of men Are to them.
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As Holiness and Vertue do exalt, and honour, and become us, so does wickedness and impiety debase and disparage us;
As Holiness and Virtue do exalt, and honour, and become us, so does wickedness and impiety debase and disparage us;
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These latter deform us into the likeness of the Devil, and so make us truely more vile than the Beasts that perish.
These latter deform us into the likeness of the devil, and so make us truly more vile than the Beasts that perish.
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So much reason is there that we earnestly endeavour, then, to adorn our Souls with Piety and Vertue.
So much reason is there that we earnestly endeavour, then, to adorn our Souls with Piety and Virtue.
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4. And Lastly, The Excellency and Immortality of our Souls should make us greatly concerned to secure and attain for them an Everlasting Happiness.
4. And Lastly, The Excellency and Immortality of our Souls should make us greatly concerned to secure and attain for them an Everlasting Happiness.
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Since we are capable of such an one, we should not rest till we have some good assurance of it.
Since we Are capable of such an one, we should not rest till we have Some good assurance of it.
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It would become us, and it were our Wisdom to give all diligence to make our calling and election sure, as the Apostle advises:
It would become us, and it were our Wisdom to give all diligence to make our calling and election sure, as the Apostle advises:
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We should work out our salvation with fear and trembling.
We should work out our salvation with Fear and trembling.
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Let every man, then, take it into his most deliberate Thoughts, What shall become of him to all Eternity.
Let every man, then, take it into his most deliberate Thoughts, What shall become of him to all Eternity.
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Let this be a great concern with us all:
Let this be a great concern with us all:
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When this frail Tabernacle of my Body shall be taken down (in which my Soul now dwells) Where then shall my poor banisht Soul abide? Where, Oh where shall that be then disposed of? To what company shall I go,
When this frail Tabernacle of my Body shall be taken down (in which my Soul now dwells) Where then shall my poor banished Soul abide? Where, O where shall that be then disposed of? To what company shall I go,
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for I cannot be happy alone? And what good things shall I then enjoy,
for I cannot be happy alone? And what good things shall I then enjoy,
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for I have not a self-sufficiency within me? I am told, and assured of two very different States, after this Life;
for I have not a self-sufficiency within me? I am told, and assured of two very different States, After this Life;
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the one of perfect Happiness, and the other of perfect Misery:
the one of perfect Happiness, and the other of perfect Misery:
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To which of these two States am I likely to be doom'd? since I am immortal,
To which of these two States am I likely to be doomed? since I am immortal,
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and must abide forever, in that I am sent to, it greatly concerns me to know which of them it shall be.
and must abide forever, in that I am sent to, it greatly concerns me to know which of them it shall be.
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The one is designed for good Men, and the other for the Bad:
The one is designed for good Men, and the other for the Bad:
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Which is it then of these two Characters that I bear? Since the course of my Life has a certain tendency towards the one or the other of these,
Which is it then of these two Characters that I bear? Since the course of my Life has a certain tendency towards the one or the other of these,
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and I shall fare hereafter according as I have lived here; let me consider well what a Course I take.
and I shall fare hereafter according as I have lived Here; let me Consider well what a Course I take.
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Am I sit to dwell in the kind and loving World above, if I harbour any Malice,
Am I fit to dwell in the kind and loving World above, if I harbour any Malice,
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or Envy, or Hatred in my Heart? Am I fit for the pure Mansions of Heaven,
or Envy, or Hatred in my Heart? Am I fit for the pure Mansions of Heaven,
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if I live in sensual and brutish Sins? Am I fit to live with those who are all faithful and true, with the God of Truth and Righteousness,
if I live in sensual and brutish Sins? Am I fit to live with those who Are all faithful and true, with the God of Truth and Righteousness,
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if I am deceitful and unjust, and had rather be cunning than sincere? Am I fit to be in the presence of God,
if I am deceitful and unjust, and had rather be cunning than sincere? Am I fit to be in the presence of God,
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and in the Company of those that Reverence and Adore him, if I am habitually Prophane,
and in the Company of those that reverence and Adore him, if I am habitually Profane,
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and accustomed to despise all things that are Sacred, and to abuse the awful Name of God, in vain Oaths and Perjuries? Am I sit to leave this World,
and accustomed to despise all things that Are Sacred, and to abuse the awful Name of God, in vain Oaths and Perjuries? Am I fit to leave this World,
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and to be happy out of it, if my Heart be so set upon it, that I can love, I can relish and delight in nothing,
and to be happy out of it, if my Heart be so Set upon it, that I can love, I can relish and delight in nothing,
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but what is of this World?
but what is of this World?
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If this be my Condition, and this has been my Course of Life, certainly, this will not bring me to Heaven.
If this be my Condition, and this has been my Course of Life, Certainly, this will not bring me to Heaven.
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If a man finds then, that it has been thus with him, he should resolve to stop and divert his Course.
If a man finds then, that it has been thus with him, he should resolve to stop and divert his Course.
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Since without Holiness no man shall see God; we must follow after Holiness;
Since without Holiness no man shall see God; we must follow After Holiness;
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we must follow after these Divine Qualifications, that have been mentioned as things necessary to our everlasting Happiness.
we must follow After these Divine Qualifications, that have been mentioned as things necessary to our everlasting Happiness.
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We must cease to do evil, and learn to do well, and devote our selves to the Service of God in a course of universal Obedience to his Commands;
We must cease to do evil, and Learn to do well, and devote our selves to the Service of God in a course of universal obedience to his Commands;
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we must repent of our past Sins, that they may be blotted out; we must purify our selves as God is pure:
we must Repent of our past Sins, that they may be blotted out; we must purify our selves as God is pure:
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Blessed (says our Saviour) are the pure in heart, for they shall see God: Blessed (Says our Saviour) Are the pure in heart, for they shall see God:
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We must cleanse our selves from all filthiness of Flesh and Spirit, perfecting Holiness in the fear of God;
We must cleanse our selves from all filthiness of Flesh and Spirit, perfecting Holiness in the Fear of God;
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and present our selves, and our repentance, and obedience, all in the Name of Jesus Christ, hoping for acceptance through him,
and present our selves, and our Repentance, and Obedience, all in the Name of jesus christ, hoping for acceptance through him,
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and for the favour of God to be bestowed upon us, only for his sake.
and for the favour of God to be bestowed upon us, only for his sake.
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Let it be consider'd, that we must either dwell with God, and his holy Angels in everlasting Joy and Bliss,
Let it be considered, that we must either dwell with God, and his holy Angels in everlasting Joy and Bliss,
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or be doom'd to the Prisons of the Devils, and confin'd to dwell with enraged, and wicked, and spiteful Companions.
or be doomed to the Prisons of the Devils, and confined to dwell with enraged, and wicked, and spiteful Sodales.
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If we must not dwell in the Regions of Light, we shall be dismissed to the gloomy Caves of everlasting Darkness.
If we must not dwell in the Regions of Light, we shall be dismissed to the gloomy Caves of everlasting Darkness.
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If we are not admitted to the Joys, and Hymns, and Praises of Heaven;
If we Are not admitted to the Joys, and Hymns, and Praises of Heaven;
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we shall be condemned to the Howlings and Discords, and Torments of Hell, and there bear a sad part our selves in those Everlasting Sorrows. There is no Middle State;
we shall be condemned to the Howlings and Discords, and Torments of Hell, and there bear a sad part our selves in those Everlasting Sorrows. There is no Middle State;
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but the one or the other of these will be our everlasting and unalterable Portion. Life and Death are set before us, and we have leave to chuse between them;
but the one or the other of these will be our everlasting and unalterable Portion. Life and Death Are Set before us, and we have leave to choose between them;
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But it is so, That if we will not chuse Life, we shall not be at Liberty to refuse Death.
But it is so, That if we will not choose Life, we shall not be At Liberty to refuse Death.
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If we do not chuse Life and Happiness, and earnestly, and steadily engage in the Course that leads to it, we must fall into the other;
If we do not choose Life and Happiness, and earnestly, and steadily engage in the Course that leads to it, we must fallen into the other;
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destruction and misery will come of themselves. How shall we escape, says the Apostle, If we neglect so great Salvation?
destruction and misery will come of themselves. How shall we escape, Says the Apostle, If we neglect so great Salvation?
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Let it be consider'd, that we must determine our choice between these two things, while our present Life lasts;
Let it be considered, that we must determine our choice between these two things, while our present Life lasts;
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not a moment more will be allowed us to do it in; and this Life is of uncertain duration, and most certainly is hastning away.
not a moment more will be allowed us to do it in; and this Life is of uncertain duration, and most Certainly is hastening away.
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It is best for us therefore to hasten our choice in this Matter, and to be very constant and steady in the way to Happiness, when we have chosen that.
It is best for us Therefore to hasten our choice in this Matter, and to be very constant and steady in the Way to Happiness, when we have chosen that.
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THE PRAYER.
THE PRAYER.
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OEternal and Almighty God! Before the Mountains were brought forth, or ever thou hadst formed the Earth,
OEternal and Almighty God! Before the Mountains were brought forth, or ever thou Hadst formed the Earth,
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or the World, even from everlasting to everlasting, thou art God.
or the World, even from everlasting to everlasting, thou art God.
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Thy duration is without beginning or end, and thou art the Author and End of all things besides thy self.
Thy duration is without beginning or end, and thou art the Author and End of all things beside thy self.
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It is thou, O Lord, that hast made us, and not we our selves: Thou hast sent us into this world to enjoy it a while;
It is thou, Oh Lord, that hast made us, and not we our selves: Thou hast sent us into this world to enjoy it a while;
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to study, and see Thee in the things about us; to praise Thee for their Excellency and Goodness;
to study, and see Thee in the things about us; to praise Thee for their Excellency and goodness;
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to love Thee for them, and more than them, as being the Fountain and Center of all that Goodness, which is scattered and dispersed among them:
to love Thee for them, and more than them, as being the Fountain and Centre of all that goodness, which is scattered and dispersed among them:
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And thou hast made us for the high and noble Happiness of enjoying thy self.
And thou hast made us for the high and noble Happiness of enjoying thy self.
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O Lord, how great and good things hast thou designed us for, and how low and mean things do we consine our selves to!
O Lord, how great and good things hast thou designed us for, and how low and mean things do we consine our selves to!
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We are ashamed to think how seldom we think of thee; we use thy Creatures, and thy Gifts, and forget thy Self;
We Are ashamed to think how seldom we think of thee; we use thy Creatures, and thy Gifts, and forget thy Self;
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we are charmed and detained with that little Goodness that is in them, and neglect that infinite Abundance which is in thee;
we Are charmed and detained with that little goodness that is in them, and neglect that infinite Abundance which is in thee;
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we commonly make but a low animal use of the things of this world, considering in them only their suitableness to the Appetites and Necessities of our Bodies,
we commonly make but a low animal use of the things of this world, considering in them only their suitableness to the Appetites and Necessities of our Bodies,
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and valuing and delighting in them only for that; and so they do not raise up our minds to thee:
and valuing and delighting in them only for that; and so they do not raise up our minds to thee:
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And thus it comes to pass, that we seek none but these things; we live as if we were not made capable of better;
And thus it comes to pass, that we seek none but these things; we live as if we were not made capable of better;
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we seek our Happiness where it is not, and neglect it where it is;
we seek our Happiness where it is not, and neglect it where it is;
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we hew out to our selves broken cisterns, that can hold no water, and forsake Thee the Fountain of living waters:
we hew out to our selves broken cisterns, that can hold no water, and forsake Thee the Fountain of living waters:
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In thee alone is true content, and full satisfaction to be found. O Lord, as sensible of this our very guilty, and very dangerous Errour;
In thee alone is true content, and full satisfaction to be found. O Lord, as sensible of this our very guilty, and very dangerous Error;
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we desire for the future to return unto thee; to esteem thee our chiefest Good, and to desire thee above all things:
we desire for the future to return unto thee; to esteem thee our chiefest Good, and to desire thee above all things:
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Our Hearts are now ready to say each of us for our selves.
Our Hearts Are now ready to say each of us for our selves.
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Bless the Lord, O my Soul, and all that is within me, praise his holy Name:
Bless the Lord, Oh my Soul, and all that is within me, praise his holy Name:
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We desire, O Lord, to praise and to honour thee with all the excellent Faculties and Powers that thou hast given us:
We desire, Oh Lord, to praise and to honour thee with all the excellent Faculties and Powers that thou hast given us:
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We devote our Reason and Understanding to thee, to learn and meditate on thy glorious Excellencies, thy wonderful works,
We devote our Reason and Understanding to thee, to Learn and meditate on thy glorious Excellencies, thy wondered works,
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and the instances of thy obliging Goodness: We devote all the power of our Wills to thee;
and the instances of thy obliging goodness: We devote all the power of our Wills to thee;
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to chuse thee, to fix upon thee, as our chief Good; to submit to thy will, as the rule and law of ours.
to choose thee, to fix upon thee, as our chief Good; to submit to thy will, as the Rule and law of ours.
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We devote our Affections, to love thee above all things, to fear and reverence thee, to hope and trust in thee, to hate what thou hatest,
We devote our Affections, to love thee above all things, to Fear and Reverence thee, to hope and trust in thee, to hate what thou Hatest,
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and love what thou dost love.
and love what thou dost love.
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We devote all our Members unto thee, to be governed by thy wise and righteous Laws.
We devote all our Members unto thee, to be governed by thy wise and righteous Laws.
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We desire, O Lord, we purpose to love and serve thee the Eternal, Infinite, and most Bounteous Good, with all our Heart, and Soul, and Strength:
We desire, Oh Lord, we purpose to love and serve thee the Eternal, Infinite, and most Bounteous Good, with all our Heart, and Soul, and Strength:
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O Lord, strengthen we pray thee, and confirm our too feeble and wavering Resolutions. Create thou us again in Christ Jesus unto good works.
Oh Lord, strengthen we pray thee, and confirm our too feeble and wavering Resolutions. Create thou us again in christ jesus unto good works.
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Let us not live estranged from thee, whom we are made capable to enjoy, both here and hereafter.
Let us not live estranged from thee, whom we Are made capable to enjoy, both Here and hereafter.
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Make us in love with Holiness and Vertue, as the health and rectitude of our Minds,
Make us in love with Holiness and Virtue, as the health and rectitude of our Minds,
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as our brightest and most advantageous Ornaments, and the most useful, and most durable Riches.
as our Brightest and most advantageous Ornament, and the most useful, and most durable Riches.
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Renew in us, most loving Father thy decayed Image, and create us to righteousness and true holiness.
Renew in us, most loving Father thy decayed Image, and create us to righteousness and true holiness.
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Learn us to see thy glorious Perfections in the visible things about us, to make a religious Use of all that we enjoy in this World, in loving thee for what is Good, praising thee for what is Excellent in them,
Learn us to see thy glorious Perfections in the visible things about us, to make a religious Use of all that we enjoy in this World, in loving thee for what is Good, praising thee for what is Excellent in them,
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and giving thee Thanks for whatever we enjoy of them. We humbly recommend to thy infinite Mercies all Estates and Conditions of Men:
and giving thee Thanks for whatever we enjoy of them. We humbly recommend to thy infinite mercies all Estates and Conditions of Men:
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O Lord, lover of Souls, pity those that sit in darkness, and bless them with the Knowledge of thee,
Oh Lord, lover of Souls, pity those that fit in darkness, and bless them with the Knowledge of thee,
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and of thy Christ, whom to know is Life everlasting;
and of thy christ, whom to know is Life everlasting;
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rescue them from their miserable Bondage under the Enemy of Mankind, and bring them into the Kingdom of thy Son. We pray thee, bless and defend the Christian Church;
rescue them from their miserable Bondage under the Enemy of Mankind, and bring them into the Kingdom of thy Son. We pray thee, bless and defend the Christian Church;
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let the Gifts and Graces of thy good Spirit be abundantly poured out upon it; purge it from all things displeasing to thee, and give it peace, and great enlargement.
let the Gifts and Graces of thy good Spirit be abundantly poured out upon it; purge it from all things displeasing to thee, and give it peace, and great enlargement.
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Be merciful to that Part of it which thou hast planted amongst us in these Nations:
Be merciful to that Part of it which thou hast planted among us in these nations:
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Water it plenteously with the Dew of thy Heavenly Blessing; make it fruitful in all good Works, and a Praise in the Earth:
Water it plenteously with the Due of thy Heavenly Blessing; make it fruitful in all good Works, and a Praise in the Earth:
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We pray thee bless our King and Queen, and all subordinate Magistrates, and those that are the Ministers of thy holy Word and Sacraments;
We pray thee bless our King and Queen, and all subordinate Magistrates, and those that Are the Ministers of thy holy Word and Sacraments;
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make them all in their several Places and Stations, useful to the promoting Piety and Vertue amongst us.
make them all in their several Places and Stations, useful to the promoting Piety and Virtue among us.
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And make all those that are under them, peaceable and obedient, teachable and submissive to their Laws and godly Counsels.
And make all those that Are under them, peaceable and obedient, teachable and submissive to their Laws and godly Counsels.
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Grant that we may all lead peaceable and quiet lives, in all Godliness and Honesty. Visit and relieve all those that are in any Trouble or Affliction.
Grant that we may all led peaceable and quiet lives, in all Godliness and Honesty. Visit and relieve all those that Are in any Trouble or Affliction.
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Bless our Relations, requite our Friends and Benefactors; and forgive our Enemies, Persecutors, and Slanderers, and turn their Hearts.
Bless our Relations, requite our Friends and Benefactors; and forgive our Enemies, Persecutors, and Slanderers, and turn their Hearts.
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Finally, O Father of Mercies, we give thee Thanks for all thy Care of our Immortal Souls,
Finally, Oh Father of mercies, we give thee Thanks for all thy Care of our Immortal Souls,
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for all that thou hast done for their Happiness and Well-fare:
for all that thou hast done for their Happiness and Welfare:
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We pray thee, bless to our spiritual Advantage those Ordinances of thine, which we have this Day been partakers of.
We pray thee, bless to our spiritual Advantage those Ordinances of thine, which we have this Day been partakers of.
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Give us leave to commit our selves to thy Protection for this Night, and reward our trust in thee, with safe and comfortable Rest;
Give us leave to commit our selves to thy Protection for this Night, and reward our trust in thee, with safe and comfortable Rest;
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that being well refresh'd, we may return the next Morning chearfully to our several Businesses and Duties;
that being well refreshed, we may return the next Morning cheerfully to our several Businesses and Duties;
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and do thou accept us in all, we pray, through Jesus Christ, in whose Name we present our selves,
and do thou accept us in all, we pray, through jesus christ, in whose Name we present our selves,
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and all our poor Services unto thee; and in whose most comprehensive Words we conclude these our imperfect Prayers, saying; Our Father, &c.
and all our poor Services unto thee; and in whose most comprehensive Words we conclude these our imperfect Prayers, saying; Our Father, etc.
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OF Vain Thoughts, OR; INCONSIDERATION, With the Mischiefs and Remedies.
OF Vain Thoughts, OR; INCONSIDERATION, With the Mischiefs and Remedies.
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Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour, Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
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and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
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and finally by thy Mercy obtain Everlasting Life through Jesus Christ our Lord. Amen. Psalm 119. 113. I hate Vain Thoughts, but thy Law do I love.and finally by thy Mercy obtain Everlasting Life through jesus christ our Lord. Amen. Psalm 119. 113. I hate Vain Thoughts, but thy Law do I love.
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OUR Care and Endeavour to live well must begin within us, or it will prove vain and ineffectual.
OUR Care and Endeavour to live well must begin within us, or it will prove vain and ineffectual.
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We must keep the Heart with all diligence, for out of it are the Issues of Life, Solomon says, Prov. 4. 23. According to which, our Saviour teaches us, That out of the abundance of the heart the mouth speaketh, and out of the good or evil treasure there proceed good or evilactions.
We must keep the Heart with all diligence, for out of it Are the Issues of Life, Solomon Says, Curae 4. 23. According to which, our Saviour Teaches us, That out of the abundance of the heart the Mouth speaks, and out of the good or evil treasure there proceed good or evilactions.
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We must then take notice what our Thoughts are, if we would have our Life good,
We must then take notice what our Thoughts Are, if we would have our Life good,
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and not neglect them, as Men too commonly do; and this is what the Psalmist plainly intimates in these Words;
and not neglect them, as Men too commonly do; and this is what the Psalmist plainly intimates in these Words;
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I hate vain thoughts, but thy Law do I love. I hate vain thoughts, but thy Law do I love.
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I shall not trouble you with long Criticizing upon the words, lest I should be guilty my self of what I intend to discourse against.
I shall not trouble you with long Criticizing upon the words, lest I should be guilty my self of what I intend to discourse against.
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It shall suffice to observe for the justifying of our translation, that the Original word here translated Thoughts, is used with that significancy in other places of Scripture; Particularly 1 Kings 18. 21: Where it seems to signify unsetled, and irresolute Thoughts;
It shall suffice to observe for the justifying of our Translation, that the Original word Here translated Thoughts, is used with that significancy in other places of Scripture; Particularly 1 Kings 18. 21: Where it seems to signify unsettled, and irresolute Thoughts;
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such as could not determine them to a fixed and steady Obedience to the Truth;
such as could not determine them to a fixed and steady obedience to the Truth;
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and in Job 4. 13. where it signifies such Thoughts as the roving Imaginations of the Night are wont to be employed in:
and in Job 4. 13. where it signifies such Thoughts as the roving Imaginations of the Night Are wont to be employed in:
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In both these places it signifies such as are not well guided, nor directed.
In both these places it signifies such as Are not well guided, nor directed.
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And by reason of this use of the word in those places, I doubt not but it is very fitly done, that our Translators have added the word Vain in the Text, to determine,
And by reason of this use of the word in those places, I doubt not but it is very fitly done, that our Translators have added the word Vain in the Text, to determine,
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and signify what sort of Thoughts the Psalmist meant by the use of the word here.
and signify what sort of Thoughts the Psalmist meant by the use of the word Here.
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I shall therefore understand this Text, according to the import of the word Vain in our Language;
I shall Therefore understand this Text, according to the import of the word Vain in our Language;
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and shall represent it as signifying thus much; I hate all idle, roving, and useless Thoughts, such as are not considerate, and designed,
and shall represent it as signifying thus much; I hate all idle, roving, and useless Thoughts, such as Are not considerate, and designed,
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and directed to some good and worthy purpose; all inconsiderate Thinking. As there are a great many idle, impertinent words spoken among Mankind;
and directed to Some good and worthy purpose; all inconsiderate Thinking. As there Are a great many idle, impertinent words spoken among Mankind;
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many very useless and unprofitable conversations;
many very useless and unprofitable conversations;
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and as there are, especially in the briskness and activity of Childhood and Youth, a great many very idle,
and as there Are, especially in the briskness and activity of Childhood and Youth, a great many very idle,
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and trifling actions done by us;
and trifling actions done by us;
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so there are in most of us, much rather a vast multitude of idle and useless Thoughts;
so there Are in most of us, much rather a vast multitude of idle and useless Thoughts;
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there is a great deal of inconsiderate Thinking among men.
there is a great deal of inconsiderate Thinking among men.
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Every man that will but carefully observe himself, may find that his Mind is always busie, that it frames a multitude of Thoughts,
Every man that will but carefully observe himself, may find that his Mind is always busy, that it frames a multitude of Thoughts,
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and entertains its self with them; but that a great many of these are apt to be undirected and unchosen ones.
and entertains its self with them; but that a great many of these Are apt to be undirected and unchosen ones.
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The vain and inconsiderate Mind acts within it self, and thinks without government of its self;
The vain and inconsiderate Mind acts within it self, and thinks without government of its self;
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and frames Thoughts just as a Tree shoots forth many superfluous, and unbearing Branches:
and frames Thoughts just as a Tree shoots forth many superfluous, and unbearing Branches:
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And the Word here translated Thoughts, does sometimes in the Sacred Language signify such Branches of a Tree.
And the Word Here translated Thoughts, does sometime in the Sacred Language signify such Branches of a Tree.
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One therefore very fitly calls Vain Thoughts, Surculi mentis infructuosi (Stearn de Obstin. Pag. 224.) The fruitless Suckers of the Mind.
One Therefore very fitly calls Vain Thoughts, Surculi mentis infructuosi (Stearn de Obstin. Page 224.) The fruitless Suckers of the Mind.
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Such employment of the Mind as this, and the Temper which is apt to produce it, the Psalmist said, he hated; but the Law of God he loved.
Such employment of the Mind as this, and the Temper which is apt to produce it, the Psalmist said, he hated; but the Law of God he loved.
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To study and meditate on that, to learn it, that might conform his Life and Actions to it;
To study and meditate on that, to Learn it, that might conform his Life and Actions to it;
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to conform his Mind and Life to that Rule he desired; but these roving, unguided Thoughts, he hated:
to conform his Mind and Life to that Rule he desired; but these roving, unguided Thoughts, he hated:
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And by this setting thus these two together, he plainly intimates their opposition to each other;
And by this setting thus these two together, he plainly intimates their opposition to each other;
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that he hated Vain Thoughts, as contrary to the due observance of the Law of God, and a hindrance of that.
that he hated Vain Thoughts, as contrary to the due observance of the Law of God, and a hindrance of that.
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To make the Discourse on this Subject, as serviceable as I can, I shall,
To make the Discourse on this Subject, as serviceable as I can, I shall,
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1. Endeavour to make it more plain and evident, what sort of Thoughts, or what a Disposition of Mind the Psalmist here speaks of, and I shall discourse against.
1. Endeavour to make it more plain and evident, what sort of Thoughts, or what a Disposition of Mind the Psalmist Here speaks of, and I shall discourse against.
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2. To shew the Mischief of these. 3. To propose the proper Remedies of them.
2. To show the Mischief of these. 3. To propose the proper Remedies of them.
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In the first place, that I may render it plain and evident, what I do at present discourse against;
In the First place, that I may render it plain and evident, what I do At present discourse against;
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and so may convince every man, that there is such a Distemper of Mind, as I speak of, which all of us are liable to,
and so may convince every man, that there is such a Distemper of Mind, as I speak of, which all of us Are liable to,
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and which we may call, The Vanity of the Mind, or inconsideration:
and which we may call, The Vanity of the Mind, or inconsideration:
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I shall give you some Instances of Vain Thoughts, which are common among men, and in which this Temper of Mind is wont to exercise its self.
I shall give you Some Instances of Vain Thoughts, which Are Common among men, and in which this Temper of Mind is wont to exercise its self.
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And First; Such are those Thoughts, which have no designed end nor purpose. A multitude of these is apt to entertain our Minds.
And First; Such Are those Thoughts, which have not designed end nor purpose. A multitude of these is apt to entertain our Minds.
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There are very few men, if any, but if they look back upon themselves, after they have been a good while thinking, they would often find that their Minds had been engaged in such employment,
There Are very few men, if any, but if they look back upon themselves, After they have been a good while thinking, they would often find that their Minds had been engaged in such employment,
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as they can give no reasonable or good account of. If the Mind be not set to business it employs its self, but without design, and without fruit;
as they can give no reasonable or good account of. If the Mind be not Set to business it employs its self, but without Design, and without fruit;
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it is busie still, and always so; but often very idly busie, and employed, as we may justly speak:
it is busy still, and always so; but often very idly busy, and employed, as we may justly speak:
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It is true, there may be some relaxations of the Mind, and these are necessary to the Health of the Body,
It is true, there may be Some relaxations of the Mind, and these Are necessary to the Health of the Body,
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and to relieve the Animal Spirits, that would be too much spent and disturbed with continual commanded thinking;
and to relieve the Animal Spirits, that would be too much spent and disturbed with continual commanded thinking;
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this is necessary to the better peformance of our Tasks of Duty when we set about them:
this is necessary to the better performance of our Tasks of Duty when we Set about them:
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At some times the Thoughts must be unbent (as we may speak) that is, not directed nor confined to any particular Employment or Duty.
At Some times the Thoughts must be unbent (as we may speak) that is, not directed nor confined to any particular Employment or Duty.
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But that which is condemned is this; when a Man's Mind is habitually so; when it is never, nor can well be fixed to any good purpose;
But that which is condemned is this; when a Man's Mind is habitually so; when it is never, nor can well be fixed to any good purpose;
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when a Man ordinarily spends a great deal of time thus relaxed, and so neglects his Duty,
when a Man ordinarily spends a great deal of time thus relaxed, and so neglects his Duty,
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or through the wandering levity of his Mind performs it ill: Especially does it condemn an idle, unprofitable course of Life;
or through the wandering levity of his Mind performs it ill: Especially does it condemn an idle, unprofitable course of Life;
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when a man never sets himself to any honourable, or useful Business or Employment.
when a man never sets himself to any honourable, or useful Business or Employment.
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As how great is the multitude of those, who thus live at ease (as a very pious Man laments in a sad Catalogue of the Sins of our times) who rather pass away their time, than they do live; who are every way unprofitable;
As how great is the multitude of those, who thus live At ease (as a very pious Man laments in a sad Catalogue of the Sins of our times) who rather pass away their time, than they do live; who Are every Way unprofitable;
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who have no tasks of Duty to God, or of goodness and serviceableness to Mankind ever in their thoughts, or in their hands.
who have no tasks of Duty to God, or of Goodness and serviceableness to Mankind ever in their thoughts, or in their hands.
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Yea, in our degenerate Age it has been counted gentile and noble, according to the Mode of the Times, to have nothing to do, to be idle and useless; (tho thanks be to God we have better Examples over us now, from whence we hope a wiser and nobler Fashion will take place) And indeed the soft Education of many under the management of an indulgent Mother, who is her self perhaps as useless as one that is dead, while she liveth;
Yea, in our degenerate Age it has been counted gentile and noble, according to the Mode of the Times, to have nothing to do, to be idle and useless; (though thanks be to God we have better Examples over us now, from whence we hope a Wiser and Nobler Fashion will take place) And indeed the soft Education of many under the management of an indulgent Mother, who is her self perhaps as useless as one that is dead, while she lives;
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1 Tim. 5. 6. does betray them to a contemptible worthlesness;
1 Tim. 5. 6. does betray them to a contemptible worthlessness;
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while the little Master must learn no more than it pleases, 'tis a chance whether he learns any thing or not:
while the little Master must Learn no more than it Pleases, it's a chance whither he learns any thing or not:
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If the Child happen to have a good natural Judgment, and to discern the necessity, and usefulness, and credit of good Accomplishments betimes, then he has some;
If the Child happen to have a good natural Judgement, and to discern the necessity, and usefulness, and credit of good Accomplishments betimes, then he has Some;
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but otherwise he shall forsake his Tutor, that teaches, for his Livery Boy that flatters him,
but otherwise he shall forsake his Tutor, that Teaches, for his Livery Boy that flatters him,
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and then the Gentleman is no better accomplisht than the Beggar:
and then the Gentleman is no better accomplished than the Beggar:
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And with such Persons the Thoughts, Words, and Actions of their whole life are in a sort undirected and unguided;
And with such Persons the Thoughts, Words, and Actions of their Whole life Are in a sort undirected and unguided;
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they live by no rule, and they think and act by chance;
they live by no Rule, and they think and act by chance;
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and as the Objects that present themselves, or as the motions of Lusts, and sensual Appetites lead them; just as other Animals live.
and as the Objects that present themselves, or as the motions of Lustiest, and sensual Appetites led them; just as other Animals live.
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Again, we may often catch our selves at the vain Suppositions of what is perhaps never likely to come to pass;Again, we may often catch our selves At the vain Suppositions of what is perhaps never likely to come to pass;
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thinking needlesly, what if such or such a thing should be, when there does not appear even the least probability of it:
thinking needlessly, what if such or such a thing should be, when there does not appear even the least probability of it:
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We are often supposing our selves in the Circumstances which there is no likelihood, or perhaps no possibility of our coming into;
We Are often supposing our selves in the circumstances which there is no likelihood, or perhaps no possibility of our coming into;
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and then tormenting or pleasing our selves with the thoughts of them, according to what they are.
and then tormenting or pleasing our selves with the thoughts of them, according to what they Are.
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One fancies himself a King, and pleases his Thoughts with the great and splendid circumstances of such a Condition;
One fancies himself a King, and Pleases his Thoughts with the great and splendid Circumstances of such a Condition;
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and if he be an angry, revengeful Man, he is killing his Enemies; if he be good natured and beneficent, he is advancing and preferring his Friends.
and if he be an angry, revengeful Man, he is killing his Enemies; if he be good natured and beneficent, he is advancing and preferring his Friends.
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Another it may be, in his Melancholly Mood, is fancying himself a Beggar, and is gratifying himself with the ease and carelesness of such a Condition,
another it may be, in his Melancholy Mood, is fancying himself a Beggar, and is gratifying himself with the ease and carelessness of such a Condition,
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or afflicting himself with the Thoughts of the contempt and wretchedness which belong to it.
or afflicting himself with the Thoughts of the contempt and wretchedness which belong to it.
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Often do we lose a great deal of Time, and many Thoughts, in musing upon the Condition we desire,
Often do we loose a great deal of Time, and many Thoughts, in musing upon the Condition we desire,
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and design, and may probably come into, before it comes.
and Design, and may probably come into, before it comes.
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Again, of this sort too are those Thoughts for the most part, which correct, and censure the Carriage of other Men in the Stations different from our own:
Again, of this sort too Are those Thoughts for the most part, which correct, and censure the Carriage of other Men in the Stations different from our own:
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As when private Men will be directing a King how to Govern, and they that sit at home will be teaching a General abroad,
As when private Men will be directing a King how to Govern, and they that fit At home will be teaching a General abroad,
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how to order his Marches and Battels.
how to order his Marches and Battles.
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When we study the Duties of other Men rather than our own, and censure what we cannot understand, we are then very vainly and fruitlesly employed.
When we study the Duties of other Men rather than our own, and censure what we cannot understand, we Are then very vainly and fruitlessly employed.
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All consideration and study of the Duty of others in their places, is vain and impertinent;
All consideration and study of the Duty of Others in their places, is vain and impertinent;
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but when it is intended, and directed to the instructing of our selves, for our own good Behaviour in those Circumstances,
but when it is intended, and directed to the instructing of our selves, for our own good Behaviour in those circumstances,
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when they are such as we are in, or are likely to come into:
when they Are such as we Are in, or Are likely to come into:
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Or when our Neighbour, whom we censure, is such an one, as we may be supposed able to advise, and direct him;
Or when our Neighbour, whom we censure, is such an one, as we may be supposed able to Advice, and Direct him;
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and whom it is not a thing above us to pretend to direct him;
and whom it is not a thing above us to pretend to Direct him;
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as it is certainly above the Subject to direct, and dictate to his Governours in Church or State.
as it is Certainly above the Subject to Direct, and dictate to his Governors in Church or State.
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Further, the Thoughts that are unseasonable, and do interrupt us in our present Duty, whatever it is, are in that respect vain Thoughts;
Further, the Thoughts that Are unseasonable, and do interrupt us in our present Duty, whatever it is, Are in that respect vain Thoughts;
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and these proceed from the Vanity of the Mind, these are commonly at that time unconsidered and unchosen;
and these proceed from the Vanity of the Mind, these Are commonly At that time unconsidered and unchosen;
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and such as the roving of the Mind accidentally falls upon.
and such as the roving of the Mind accidentally falls upon.
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But if they are chosen and designed at such an unseasonable time, yet are they vain and fruitless,
But if they Are chosen and designed At such an unseasonable time, yet Are they vain and fruitless,
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because they divert a Man from that which is his present Duty; they either hinder him from doing it at all, or from doing it well.
Because they divert a Man from that which is his present Duty; they either hinder him from doing it At all, or from doing it well.
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Such are the Thoughts of wordly Affairs and Businesses, which may be lawful enough, and fitting at another time,
Such Are the Thoughts of wordly Affairs and Businesses, which may be lawful enough, and fitting At Another time,
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when we are or should be engaged in the worship of God, and in Exercises of Devotion;
when we Are or should be engaged in the worship of God, and in Exercises of Devotion;
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and doubtless such may also be those that are upon Divine and Religious Matters, when Men are in the Affairs of an honest Calling;
and doubtless such may also be those that Are upon Divine and Religious Matters, when Men Are in the Affairs of an honest Calling;
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as when they intrude and mingle themselves so with a mans Business, as to disturb his mind, to beat him off from,
as when they intrude and mingle themselves so with a men Business, as to disturb his mind, to beatrice him off from,
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or hinder the due performance of it.
or hinder the due performance of it.
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We are not bound to be actually thinking of God and Heaven, or the Day of Judgment, at all times,
We Are not bound to be actually thinking of God and Heaven, or the Day of Judgement, At all times,
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or to have our Discourse when we are in Company, always taken up with Speculations in Religion, which some unjustly appropriate the name of good Discourse to.
or to have our Discourse when we Are in Company, always taken up with Speculations in Religion, which Some unjustly Appropriate the name of good Discourse to.
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It is good discourse to direct, and advise, and assist one another in our Duty of any kind;
It is good discourse to Direct, and Advice, and assist one Another in our Duty of any kind;
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and then it is good Discourse which does direct or encourage a Neighbour in his worldly Business,
and then it is good Discourse which does Direct or encourage a Neighbour in his worldly Business,
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and Calling, in its proper Season.
and Calling, in its proper Season.
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They have a wrong Notion of Religion (and it is just such an one as that of the Papists,
They have a wrong Notion of Religion (and it is just such an one as that of the Papists,
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when they call a Monkish Life by way of Eminence, a Religious one) who think no Thoughts or Discourse good or religious,
when they call a Monkish Life by Way of Eminence, a Religious one) who think no Thoughts or Discourse good or religious,
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but when the Mysteries of our Religion, or our future hopes, and passages of Scripture are the Subject of them.
but when the Mysteres of our Religion, or our future hope's, and passages of Scripture Are the Subject of them.
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A man may be religious in the Actions, and so in the Thoughts about the meanest Trade;
A man may be religious in the Actions, and so in the Thoughts about the Meanest Trade;
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because he may do all that he does to the Glory of God;
Because he may do all that he does to the Glory of God;
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and he does in his worldly Business, that which God has commanded, and set him to do;
and he does in his worldly Business, that which God has commanded, and Set him to do;
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accordingly the Thoughts about those things, so far as they are necessary, and in their season are dutiful, obedient and religious Ones:
accordingly the Thoughts about those things, so Far as they Are necessary, and in their season Are dutiful, obedient and religious Ones:
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they are such as Religion does allow, and indeed oblige a man to have.
they Are such as Religion does allow, and indeed oblige a man to have.
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He that should neglect his Trade, tho it was the meanest Handicraft, to meditate on Divine things;
He that should neglect his Trade, though it was the Meanest Handicraft, to meditate on Divine things;
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or that should do his work ill, by reason of having his mind unseasonably employed,
or that should do his work ill, by reason of having his mind unseasonably employed,
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and taken up with these things would transgress as truly as he that should neglect the due acknowledgment of God, to apply himself to his worldly Business,
and taken up with these things would transgress as truly as he that should neglect the due acknowledgment of God, to apply himself to his worldly Business,
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or should perform the worship of God slightly, by reason of having his mind wandering from that to his worldly Business.
or should perform the worship of God slightly, by reason of having his mind wandering from that to his worldly Business.
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In a word, those Thoughts which are loose, and undirected, which do no way concern our Duty,
In a word, those Thoughts which Are lose, and undirected, which do not Way concern our Duty,
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or which do impertinently divert us from present Duty; they come under the name of Vain Thoughts:
or which do impertinently divert us from present Duty; they come under the name of Vain Thoughts:
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And these were they which David hated; together with, by consequence, that vain, roving, inconsiderate Disposition of Mind, which produces them.
And these were they which David hated; together with, by consequence, that vain, roving, inconsiderate Disposition of Mind, which produces them.
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Thus much may suffice to shew distinctly what it is the Psalmist speaks of.
Thus much may suffice to show distinctly what it is the Psalmist speaks of.
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The next part of our Business is, to justifie this good Man's Hatred of this unhappy Disposition of Mind, and these Exercises of it:
The next part of our Business is, to justify this good Man's Hatred of this unhappy Disposition of Mind, and these Exercises of it:
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The reason of which his hatred of them, he intimates to be their contrariety to the due observance of the Law of God.
The reason of which his hatred of them, he intimates to be their contrariety to the due observance of the Law of God.
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And that this is the mischievous Nature of them will fully appear in short, by these two things. 1. They are a mighty hinderance of doing good. 2. They greatly expose,
And that this is the mischievous Nature of them will Fully appear in short, by these two things. 1. They Are a mighty hindrance of doing good. 2. They greatly expose,
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and commonly betray a Man into the doing of Evil.
and commonly betray a Man into the doing of Evil.
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1. This Disposition of Mind must needs be a great hinderance of all good and worthy Actions.
1. This Disposition of Mind must needs be a great hindrance of all good and worthy Actions.
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Some are so foolish, as even to affect this Disposition, to endeavour, cherish, and indulge a roving, unfixed Thought:
some Are so foolish, as even to affect this Disposition, to endeavour, cherish, and indulge a roving, unfixed Thought:
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they allow, and follow all the wild Freaks of the Imagination; and this is the admir'd Wit of our Times.
they allow, and follow all the wild Freaks of the Imagination; and this is the admired Wit of our Times.
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But the Imagination is the wildest, and most ungovernable, and dangerous Faculty in the Mind of Man,
But the Imagination is the Wildest, and most ungovernable, and dangerous Faculty in the Mind of Man,
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and it cannot chuse but be very unhappy for any man to indulge it, and give himself up to follow it.
and it cannot choose but be very unhappy for any man to indulge it, and give himself up to follow it.
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Such as do so, are commonly Lawless in their Opinions and Manners; they are not capable of any fixed Principles, or of a steady Course of Actions,
Such as do so, Are commonly Lawless in their Opinions and Manners; they Are not capable of any fixed Principles, or of a steady Course of Actions,
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and by consequence, they cannot set themselves to any useful, or creditable way of living. Hence we often see the great Wits of the Times good for nothing;
and by consequence, they cannot Set themselves to any useful, or creditable Way of living. Hence we often see the great Wits of the Times good for nothing;
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they can squander away their Time, their Health, or an Estate; but cannot get any good, or do any;
they can squander away their Time, their Health, or an Estate; but cannot get any good, or do any;
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and doubtless, to be thus a Wit, is to be a Fool.
and doubtless, to be thus a Wit, is to be a Fool.
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The inconsiderate, and wandering Disposition of Mind, is a great hinderance of all the Improvement of the Mind,
The inconsiderate, and wandering Disposition of Mind, is a great hindrance of all the Improvement of the Mind,
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and of furnishing it for honourable and good Actions.
and of furnishing it for honourable and good Actions.
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A man under the power of this, can never study his Duty carefully, cannot learn or understand the Laws and Rules of the several Vertues;
A man under the power of this, can never study his Duty carefully, cannot Learn or understand the Laws and Rules of the several Virtues;
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therefore he knows not how, or what it is to do well. He can never seriously ponder, and deliberately consider the motives, and inducements to do well;
Therefore he knows not how, or what it is to do well. He can never seriously ponder, and deliberately Consider the motives, and inducements to do well;
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and therefore these have no force upon him, and then he must needs live a wild,
and Therefore these have no force upon him, and then he must needs live a wild,
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and ungovern'd Life, he cannot be vertuous and good, unless he could be so by chance;
and ungoverned Life, he cannot be virtuous and good, unless he could be so by chance;
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and indeed an House may be regularly built by chance; or an excellent Discourse be composed accidentally, by the throwing of the Letters carelesly together,
and indeed an House may be regularly built by chance; or an excellent Discourse be composed accidentally, by the throwing of the Letters carelessly together,
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as well as Man can live a wise, and well-composed, and good Life without consideration:
as well as Man can live a wise, and well-composed, and good Life without consideration:
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And herein lies, I doubt not, one ground of the common differences between man and man;
And herein lies, I doubt not, one ground of the Common differences between man and man;
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especially between those who have equal advantages for Improvement. One man steadily fixes, and applies his mind to some good Purpose, to serve God and Man in some particular way of living,
especially between those who have equal advantages for Improvement. One man steadily fixes, and Applies his mind to Some good Purpose, to serve God and Man in Some particular Way of living,
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and he is of some use in the World. Another applies his mind to no one thing, and he is good for nothing.
and he is of Some use in the World. another Applies his mind to no one thing, and he is good for nothing.
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So when several men enjoy the same means of Grace and Goodness; one becomes good and religious, and another receives no Benefit at all by them;
So when several men enjoy the same means of Grace and goodness; one becomes good and religious, and Another receives no Benefit At all by them;
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The reason is, because the one uses them with design to improve by them, and with careful application of his mind to the obtaining this end;
The reason is, Because the one uses them with Design to improve by them, and with careful application of his mind to the obtaining this end;
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the other has no care or endeavours about this matter: His roving and vain Imaginations leave no room for better Thoughts;
the other has no care or endeavours about this matter: His roving and vain Imaginations leave no room for better Thoughts;
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they do not give him leave to attend to and consider the Precepts and Rules of Religion and Vertue, till his mind is formed by them.
they do not give him leave to attend to and Consider the Precepts and Rules of Religion and Virtue, till his mind is formed by them.
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These things have their Influence upon us, by our serious, and deliberate Meditation upon them.
These things have their Influence upon us, by our serious, and deliberate Meditation upon them.
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'Tis true, the Spirit of God is the efficient Cause of all that is good in us;
It's true, the Spirit of God is the efficient Cause of all that is good in us;
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but in grown Persons, he does this in, and by the exercise of their own Thoughts, upon the Rules and the Motives of Vertue, and Religion;
but in grown Persons, he does this in, and by the exercise of their own Thoughts, upon the Rules and the Motives of Virtue, and Religion;
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and we must be our selves the Instruments, as well as the Subjects of his Operations in us.
and we must be our selves the Instruments, as well as the Subject's of his Operations in us.
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It is therefore, that God has appointed the preaching of his Word to be the ordinary means of making men religious and vertuous;
It is Therefore, that God has appointed the preaching of his Word to be the ordinary means of making men religious and virtuous;
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that thereby those things which may direct, and perswade them to be so, may be proposed,
that thereby those things which may Direct, and persuade them to be so, may be proposed,
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and set before them, with strong Reason, and earnest Exhortation.
and Set before them, with strong Reason, and earnest Exhortation.
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Thus then is the Vanity, or Inconsiderateness of the Mind, a mischievous Quality, and worthy the Hatred of him who desires to be good;
Thus then is the Vanity, or Inconsiderateness of the Mind, a mischievous Quality, and worthy the Hatred of him who Desires to be good;
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as it hinders men from being good, and by consequence from doing well, 2. It is very mischievous too, as it does exceedingly expose men to do Evil,
as it hinders men from being good, and by consequence from doing well, 2. It is very mischievous too, as it does exceedingly expose men to do Evil,
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and often betrays them into Sin:
and often betrays them into since:
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And this Effect it has, by these two ways. 1. As this Vanity of Mind abandons a man to his Inclinations. 2. As it exposes us to the Influence of Temptations.
And this Effect it has, by these two ways. 1. As this Vanity of Mind abandons a man to his Inclinations. 2. As it exposes us to the Influence of Temptations.
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1. This inconsiderate Vanity of the Mind abandons a man to his Inclinations:
1. This inconsiderate Vanity of the Mind abandons a man to his Inclinations:
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it makes him follow these instead of leading them, and to obey what he should govern;
it makes him follow these instead of leading them, and to obey what he should govern;
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whatever the Inclinations of a man are, the Vanity of the Mind carries him after them,
whatever the Inclinations of a man Are, the Vanity of the Mind carries him After them,
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and they are mostly to Evil. The ungoverned thoughts are usually employed by the reigning Sin,
and they Are mostly to Evil. The ungoverned thoughts Are usually employed by the reigning since,
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and the Man shall be musing on that, and be guilty of it in his Heart,
and the Man shall be musing on that, and be guilty of it in his Heart,
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when he has not opportunity of committing in overt Acts. The covetous Man's idle Thoughts are all upon Gain,
when he has not opportunity of committing in overt Acts. The covetous Man's idle Thoughts Are all upon Gain,
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and good Bargains, or great Losses.
and good Bargains, or great Losses.
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The proud Man's ungovern'd Thoughts are extolling himself, magnifying every good Quality in him, if he has any, into a Mountains Bulk,
The proud Man's ungoverned Thoughts Are extolling himself, magnifying every good Quality in him, if he has any, into a Mountains Bulk,
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and diminishing his most enormous Faults; they are despising others, and preferring him above them. Thus do these Thoughts usually actuate and exercise in the Mind the prevailing Vice;
and diminishing his most enormous Faults; they Are despising Others, and preferring him above them. Thus do these Thoughts usually actuate and exercise in the Mind the prevailing Vice;
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and so our Thoughts become sinful;
and so our Thoughts become sinful;
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when they are inconsiderate, they will not be only so, but will be angry, proud, prophane, unclean,
when they Are inconsiderate, they will not be only so, but will be angry, proud, profane, unclean,
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or any thing else, according to the inward Character or Tincture of the Mind;
or any thing Else, according to the inward Character or Tincture of the Mind;
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and then such Thoughts as these do cherish and strengthen these Inclinations, which ought to be mortified, and subdued;
and then such Thoughts as these do cherish and strengthen these Inclinations, which ought to be mortified, and subdued;
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they make them the less governable, and ready, and apt to break out into suitable Actions,
they make them the less governable, and ready, and apt to break out into suitable Actions,
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when temptation and opportunity are offer'd. 2. This State of Mind mightily exposes a man to the Influence of Temptations;
when temptation and opportunity Are offered. 2. This State of Mind mightily exposes a man to the Influence of Temptations;
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for it renders him always ready to receive them.
for it renders him always ready to receive them.
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He that hath no Rule over his Spirit, says Solomon, Is like a City that is broken down, He that hath no Rule over his Spirit, Says Solomon, Is like a city that is broken down,
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and without Walls, Prov. 25. 28. The Enemy of our Souls will easily send in his black Troops of wicked Suggestions,and without Walls, Curae 25. 28. The Enemy of our Souls will Easily send in his black Troops of wicked Suggestions,
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if we are not continually well guarded against him.
if we Are not continually well guarded against him.
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And what shall hinder an inconsiderate Man from receiving any manner of Temptations? The Adversary has not so little craft as to awaken him to consider what he does by tempting to the most enormous kinds,
And what shall hinder an inconsiderate Man from receiving any manner of Temptations? The Adversary has not so little craft as to awaken him to Consider what he does by tempting to the most enormous Kinds,
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or degrees of wickedness at first: No, he draws the careless Sinner on to these by the Steps of lesser Sins.
or Degrees of wickedness At First: No, he draws the careless Sinner on to these by the Steps of lesser Sins.
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He watches to do mischief, and goes about like a roaring Lion, seeking whom he may devour;
He watches to do mischief, and Goes about like a roaring lion, seeking whom he may devour;
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and the vain, ungovern'd Mind is a ready Prey to him.
and the vain, ungoverned Mind is a ready Prey to him.
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If we will not govern our selves well, we leave our selves to him, and he will govern us ill;
If we will not govern our selves well, we leave our selves to him, and he will govern us ill;
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and unless God's restraining Grace prevent, he will lead us captive at his will.
and unless God's restraining Grace prevent, he will led us captive At his will.
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This Enemy of our Souls, will sow his Tares there while we sleep, and are careless.
This Enemy of our Souls, will sow his Tares there while we sleep, and Are careless.
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He perfectly knows our Inclinations too, and what to suggest, that shall most effectually prevail with us,
He perfectly knows our Inclinations too, and what to suggest, that shall most effectually prevail with us,
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and so does the more certainly draw us into Sin and Wickedness.
and so does the more Certainly draw us into since and Wickedness.
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Thus we are in continual Danger from intestine, and external Foes, and therefore we cannot be careless of our selves,
Thus we Are in continual Danger from intestine, and external Foes, and Therefore we cannot be careless of our selves,
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but they will prevail over us, and draw us into Sin. And these Thoughts which men are apt to think very innocent ones,
but they will prevail over us, and draw us into Sin. And these Thoughts which men Are apt to think very innocent ones,
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and to neglect as not worth their minding, we may see do expose and betray us into such Thoughts,
and to neglect as not worth their minding, we may see do expose and betray us into such Thoughts,
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and by consequence dispose us for such Actions as are sinful:
and by consequence dispose us for such Actions as Are sinful:
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And that Temper of Mind, which some affect, and are proud of, as being called Wit, does prove but Madness and Folly;
And that Temper of Mind, which Some affect, and Are proud of, as being called Wit, does prove but Madness and Folly;
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it is not only unprofitable, but also very hurtful.
it is not only unprofitable, but also very hurtful.
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And thus much may suffice to the Second Part of this Discourse, which was to shew the mischief of allowing, and entertaining Vain Thoughts.
And thus much may suffice to the Second Part of this Discourse, which was to show the mischief of allowing, and entertaining Vain Thoughts.
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I shall now in the last place propose the proper Remedies of this Vanity and Inconsiderateness of Mind:
I shall now in the last place propose the proper Remedies of this Vanity and Inconsiderateness of Mind:
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And let none think that to do so, is an impertinent, or vain Task; for as the mischief, and danger of it is great, so the disease is common.
And let none think that to do so, is an impertinent, or vain Task; for as the mischief, and danger of it is great, so the disease is Common.
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As the Imagination is a faculty natural to the Mind of Man, so all men are more or less subject to the giddiness of it,
As the Imagination is a faculty natural to the Mind of Man, so all men Are more or less Subject to the giddiness of it,
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and liable to be diverted from any good design, or to be disturbed, and hindered in the prosecution of it thereby.
and liable to be diverted from any good Design, or to be disturbed, and hindered in the prosecution of it thereby.
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This Vanity of the Mind is a distemper common to the corrupted Nature. Now to remedy this then, we must observe these things following, as absolutely necessary.
This Vanity of the Mind is a distemper Common to the corrupted Nature. Now to remedy this then, we must observe these things following, as absolutely necessary.
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1. A Man must needs set himself some task, and employment.
1. A Man must needs Set himself Some task, and employment.
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With an idle Life it is cherisht, and will reign, and throw a man into a thousand Enormities.
With an idle Life it is cherished, and will Reign, and throw a man into a thousand Enormities.
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Something to do, and a diligent application of the Mind to it, tames the unruly Thought, uses it to government,
Something to do, and a diligent application of the Mind to it, tames the unruly Thought, uses it to government,
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and makes it obedient and useful. Business mightily helps consideration;
and makes it obedient and useful. Business mightily helps consideration;
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by exercise of thinking steadily to some one Purpose designed, and chosen, a Man becomes habituated to the doing so,
by exercise of thinking steadily to Some one Purpose designed, and chosen, a Man becomes habituated to the doing so,
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and is the more capable of fixing his Mind to any thing besides that.
and is the more capable of fixing his Mind to any thing beside that.
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This evidently appears in the great, and extensive Knowledge in all Matters, which we find in some Persons, that were bred to a Trade,
This evidently appears in the great, and extensive Knowledge in all Matters, which we find in Some Persons, that were bred to a Trade,
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and in the capacity which we see in many such to apply their thoughts to any thing,
and in the capacity which we see in many such to apply their thoughts to any thing,
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and to learn, and make a good Judgment of all Matters.
and to Learn, and make a good Judgement of all Matters.
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Those that have been so unhappy as to be taught nothing in their younger Years, who rather diverted themselves with the Teachers of some Trifles,
Those that have been so unhappy as to be taught nothing in their younger years, who rather diverted themselves with the Teachers of Some Trifles,
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than learnt any thing, have the more to learn now, and the more to do,
than learned any thing, have the more to Learn now, and the more to do,
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when they can be convinced of the danger, the guilt, the contemptibleness of an idle Life.
when they can be convinced of the danger, the guilt, the contemptibleness of an idle Life.
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And how many wise, and great Ladies have employed their Time, and their Hands in working for the Poor, to their own immortal Honour, with God and Man? Together with these employments, such may very well mingle a set Task of publick, and private Devotion;
And how many wise, and great Ladies have employed their Time, and their Hands in working for the Poor, to their own immortal Honour, with God and Man? Together with these employments, such may very well mingle a Set Task of public, and private Devotion;
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and so keep the Mind well exercised, as much as it needs to be. But this leads me to another Remedy of this Distemper.
and so keep the Mind well exercised, as much as it needs to be. But this leads me to Another Remedy of this Distemper.
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2. We must endeavour to furnish our Minds with good store of Sacred Knowledge. Ignorance and Vanity, as well as Idleness, and that do and must needs dwell together.
2. We must endeavour to furnish our Minds with good store of Sacred Knowledge. Ignorance and Vanity, as well as Idleness, and that do and must needs dwell together.
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If we apply our selves to this accomplishment in the proper Seasons for it, that is, on the Lords-Days, and in the Intervals of Business,
If we apply our selves to this accomplishment in the proper Seasons for it, that is, on the Lords-Days, and in the Intervals of Business,
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and necessary Refreshment on other Days; we shall have of this endeavour after such Knowledge, a good Employment;
and necessary Refreshment on other Days; we shall have of this endeavour After such Knowledge, a good Employment;
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and we shall be so long kept from Idle and Vain Thoughts.
and we shall be so long kept from Idle and Vain Thoughts.
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And then when a man does know much, especially of Sacred things, his Mind will not want good and useful Objects to entertain its self with at any time,
And then when a man does know much, especially of Sacred things, his Mind will not want good and useful Objects to entertain its self with At any time,
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when he is at leisure for thinking:
when he is At leisure for thinking:
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He needs not at any time be idle, but may be meditating on the Rules of Vertue, and good living;
He needs not At any time be idle, but may be meditating on the Rules of Virtue, and good living;
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he may be applying them to his Actions, and examining, and regulating his Course of Life, encouraging himself in the good he finds,
he may be applying them to his Actions, and examining, and regulating his Course of Life, encouraging himself in the good he finds,
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and rebuking himself for his Errours:
and rebuking himself for his Errors:
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He may be very profitably meditating on the perfections of the Divine Nature, and thereby raising in himself all those pious,
He may be very profitably meditating on the perfections of the Divine Nature, and thereby raising in himself all those pious,
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and devout Dispositions of Mind, which are a suitable acknowledgment of those Perfections.
and devout Dispositions of Mind, which Are a suitable acknowledgment of those Perfections.
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He may be often thinking of the World to come, to which all Mankind are hastning;
He may be often thinking of the World to come, to which all Mankind Are hastening;
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and sending his Thoughts before him into Eternity, and musing upon those two different States, which will hereafter divide all Mankind between them;
and sending his Thoughts before him into Eternity, and musing upon those two different States, which will hereafter divide all Mankind between them;
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and in one or other of which, we must have our longest abode, even to all Eternity:
and in one or other of which, we must have our longest Abided, even to all Eternity:
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These are Thoughts very fit to make the Mind wise and serious, and to cure the levity of it,
These Are Thoughts very fit to make the Mind wise and serious, and to cure the levity of it,
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and are certainly very good and profitable employment for it, when no duty requires it attendance.
and Are Certainly very good and profitable employment for it, when no duty requires it attendance.
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But he that is not acquainted with subjects worthy of his Thoughts, will still think too,
But he that is not acquainted with subject's worthy of his Thoughts, will still think too,
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and then he must needs think for the most part very idly and vain.
and then he must needs think for the most part very idly and vain.
cc av pns31 vmb av vvi p-acp dt av-ds n1 av av-j cc j.
(6) sermon (DIV1)
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His Thoughts will seldom be employed about that which is his Duty, nor will they be such as will dispose, or lead him to it.
His Thoughts will seldom be employed about that which is his Duty, nor will they be such as will dispose, or led him to it.
po31 n2 vmb av vbi vvn p-acp d r-crq vbz po31 n1, ccx vmb pns32 vbb d c-acp vmb vvi, cc vvi pno31 p-acp pn31.
(6) sermon (DIV1)
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595
3. We should accustom our selves frequently to review, and reflect upon our Thoughts;
3. We should accustom our selves frequently to review, and reflect upon our Thoughts;
crd pns12 vmd vvi po12 n2 av-j pc-acp vvi, cc vvb p-acp po12 n2;
(6) sermon (DIV1)
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596
to think what we have been thinking upon, and in what strain and way our Thoughts have been employed.
to think what we have been thinking upon, and in what strain and Way our Thoughts have been employed.
pc-acp vvi r-crq pns12 vhb vbn vvg p-acp, cc p-acp r-crq n1 cc n1 po12 n2 vhb vbn vvn.
(6) sermon (DIV1)
58
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597
Let us endeavour always to know what passes within us; what we do with our own Minds, how we employ their noble powers;
Let us endeavour always to know what passes within us; what we do with our own Minds, how we employ their noble Powers;
vvb pno12 vvi av pc-acp vvi r-crq vvz p-acp pno12; r-crq pns12 vdb p-acp po12 d n2, c-crq pns12 vvb po32 j n2;
(6) sermon (DIV1)
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598
and commune with our own Hearts, as the Psalmist advises.
and commune with our own Hearts, as the Psalmist advises.
cc j p-acp po12 d n2, c-acp dt n1 vvz.
(6) sermon (DIV1)
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599
If we often do thus reflect upon our selves, we cannot be long idle, but we shall find our selves so,
If we often do thus reflect upon our selves, we cannot be long idle, but we shall find our selves so,
cs pns12 av vdb av vvi p-acp po12 n2, pns12 vmbx vbi av-j j, cc-acp pns12 vmb vvi po12 n2 av,
(6) sermon (DIV1)
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600
and so may rectify our selves;
and so may rectify our selves;
cc av vmb vvi po12 n2;
(6) sermon (DIV1)
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601
we shall apprehend our wanderings, and may prevent our wild Imagination from polluting us with evil Thoughts,
we shall apprehend our wanderings, and may prevent our wild Imagination from polluting us with evil Thoughts,
pns12 vmb vvi po12 n2-vvg, cc vmb vvi po12 j n1 p-acp vvg pno12 p-acp j-jn n2,
(6) sermon (DIV1)
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602
and such as would actuate, and cherish evil Inclinations; and without this frequent reflection, 'tis impossible but we shall be often drawn away.
and such as would actuate, and cherish evil Inclinations; and without this frequent reflection, it's impossible but we shall be often drawn away.
cc d c-acp vmd vvi, cc vvb j-jn n2; cc p-acp d j n1, pn31|vbz j p-acp pns12 vmb vbi av vvn av.
(6) sermon (DIV1)
58
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603
Besides, if we are wont to call our selves thus to account, we shall come to reverence our selves, as the Philosophers speak;
Beside, if we Are wont to call our selves thus to account, we shall come to Reverence our selves, as the Philosophers speak;
p-acp, cs pns12 vbr j pc-acp vvi po12 n2 av pc-acp vvi, pns12 vmb vvi pc-acp vvi po12 n2, c-acp dt n2 vvb;
(6) sermon (DIV1)
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604
we shall become desirous to be always able to give a good account to our own Consciences of the employment of our Thoughts;
we shall become desirous to be always able to give a good account to our own Consciences of the employment of our Thoughts;
pns12 vmb vvi j pc-acp vbi av j pc-acp vvi dt j n1 p-acp po12 d n2 pp-f dt n1 pp-f po12 n2;
(6) sermon (DIV1)
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605
we shall be liable to an wholesome Shame, for all the Follies, and Vagaries of our Minds;
we shall be liable to an wholesome Shame, for all the Follies, and Vagaries of our Minds;
pns12 vmb vbi j p-acp dt j n1, p-acp d dt n2, cc n2 pp-f po12 n2;
(6) sermon (DIV1)
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606
and so by degrees, we shall easily cure, and prevent the vanity of them. 4. Lastly, We should endeavour to accustom our selves to good and pious Ejaculations.
and so by Degrees, we shall Easily cure, and prevent the vanity of them. 4. Lastly, We should endeavour to accustom our selves to good and pious Ejaculations.
cc av p-acp n2, pns12 vmb av-j vvi, cc vvi dt n1 pp-f pno32. crd ord, pns12 vmd vvi pc-acp vvi po12 n2 p-acp j cc j n2.
(6) sermon (DIV1)
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607
Our constant dependance upon God, and Obligations to him every moment, and our constant danger, and proneness to fall into Sin, do greatly require this;
Our constant dependence upon God, and Obligations to him every moment, and our constant danger, and proneness to fallen into since, do greatly require this;
po12 j n1 p-acp np1, cc n2 p-acp pno31 d n1, cc po12 j n1, cc n1 pc-acp vvi p-acp n1, vdb av-j vvi d;
(6) sermon (DIV1)
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608
and without doubt it is a rule of special Usefulness to cure the vanity, and levity of the Mind,
and without doubt it is a Rule of special Usefulness to cure the vanity, and levity of the Mind,
cc p-acp n1 pn31 vbz dt n1 pp-f j np1 pc-acp vvi dt n1, cc n1 pp-f dt n1,
(6) sermon (DIV1)
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609
and to make it always serious and wise, and directed to its main End, the glorifying of God.
and to make it always serious and wise, and directed to its main End, the glorifying of God.
cc pc-acp vvi pn31 av j cc j, cc vvn p-acp po31 n1 vvb, dt vvg pp-f np1.
(6) sermon (DIV1)
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610
That which I mean by it, is this.
That which I mean by it, is this.
d r-crq pns11 vvb p-acp pn31, vbz d.
(6) sermon (DIV1)
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611
Let us accustom our selves to make little short Addresses to God upon all occasions that occur to us;
Let us accustom our selves to make little short Addresses to God upon all occasions that occur to us;
vvb pno12 vvi po12 n2 pc-acp vvi j j n2 p-acp np1 p-acp d n2 cst vvb p-acp pno12;
(6) sermon (DIV1)
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612
to which purpose the Holy Scripture affords us an abundant Supply.
to which purpose the Holy Scripture affords us an abundant Supply.
p-acp r-crq n1 dt j n1 vvz pno12 dt j n1.
(6) sermon (DIV1)
59
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613
As for instance, When we awake in the Morning to say, I laid me down, and slept, I awaked, for the Lord sustained me:
As for instance, When we awake in the Morning to say, I laid me down, and slept, I awaked, for the Lord sustained me:
p-acp p-acp n1, c-crq pns12 vvb p-acp dt n1 pc-acp vvi, pns11 vvd pno11 a-acp, cc vvd, pns11 vvd, p-acp dt n1 vvd pno11:
(6) sermon (DIV1)
59
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614
When the Light of the Day comes; The Heavens declare the glory of God, the Firmament sheweth his Handy-work.
When the Light of the Day comes; The Heavens declare the glory of God, the Firmament shows his Handiwork.
c-crq dt n1 pp-f dt n1 vvz; dt n2 vvb dt n1 pp-f np1, dt n1 vvz po31 n1.
(6) sermon (DIV1)
59
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615
When a man goes forth about his Business; Hold up my goings in thy paths, that my foot-steps slip not.
When a man Goes forth about his Business; Hold up my goings in thy paths, that my footsteps slip not.
c-crq dt n1 vvz av p-acp po31 n1; vvb a-acp po11 n2-vvg p-acp po21 n2, cst po11 n2 vvb xx.
(6) sermon (DIV1)
59
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616
When we hear of any other mens Faults and Sins; Lead me not into temptation, but deliver me from evil. When we see Children;
When we hear of any other men's Faults and Sins; Led me not into temptation, but deliver me from evil. When we see Children;
c-crq pns12 vvb pp-f d j-jn ng2 n2 cc n2; vvb pno11 xx p-acp n1, p-acp vvi pno11 p-acp n-jn. c-crq pns12 vvb n2;
(6) sermon (DIV1)
59
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617
One Generation shall praise thy Name unto another, and shall declare thy mighty Acts. Thus we shall well employ our Minds;One Generation shall praise thy Name unto Another, and shall declare thy mighty Acts. Thus we shall well employ our Minds;
crd n1 vmb vvi po21 n1 p-acp j-jn, cc vmb vvi po21 j n2 av pns12 vmb av vvi po12 n2;
(6) sermon (DIV1)
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618
and besides, thus we may set the Lord always before us, as the Psalmist speaks;
and beside, thus we may Set the Lord always before us, as the Psalmist speaks;
cc a-acp, av pns12 vmb vvi dt n1 av p-acp pno12, p-acp dt n1 vvz;
(6) sermon (DIV1)
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619
and so be possest with such a constant Reverence of the Almighty, as shall make us careful of our Duty,
and so be possessed with such a constant reverence of the Almighty, as shall make us careful of our Duty,
cc av vbi vvn p-acp d dt j n1 pp-f dt j-jn, c-acp vmb vvi pno12 j pp-f po12 n1,
(6) sermon (DIV1)
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620
and prevent this Idleness of Thoughts, and all the Mischiefs of it.
and prevent this Idleness of Thoughts, and all the Mischiefs of it.
cc vvi d n1 pp-f n2, cc d dt n2 pp-f pn31.
(6) sermon (DIV1)
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621
Which Grace, that may obtain, let us earnestly seek it of Almighty God, and join the constant use of this Means with all the other.
Which Grace, that may obtain, let us earnestly seek it of Almighty God, and join the constant use of this Means with all the other.
r-crq n1, cst vmb vvi, vvb pno12 av-j vvi pn31 pp-f j-jn np1, cc vvi dt j n1 pp-f d n2 p-acp d dt j-jn.
(6) sermon (DIV1)
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622
THE PRAYER. O Lord, the Infinite, and Eternal Spirit, and Father of Spirits;
THE PRAYER. Oh Lord, the Infinite, and Eternal Spirit, and Father of Spirits;
dt n1. uh n1, dt j, cc j n1, cc n1 pp-f n2;
(7) prayer (DIV2)
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623
who searchest the Hearts, and triest the Reins of Men, and from whom no secrets are hid.
who searchest the Hearts, and Triest the Reins of Men, and from whom no secrets Are hid.
r-crq vvn dt n2, cc vv2 dt n2 pp-f n2, cc p-acp ro-crq dx n2-jn vbr vvn.
(7) prayer (DIV2)
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624
Thou, O Lord, we believe, knowest us altogether, and thou seest our Thoughts, even afar off.
Thou, Oh Lord, we believe, Knowest us altogether, and thou See our Thoughts, even afar off.
pns21, uh n1, pns12 vvb, vv2 pno12 av, cc pns21 vv2 po12 n2, av av a-acp.
(7) prayer (DIV2)
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625
We are ashamed to think how much vanity, and folly, and sin thou hast seen within us:
We Are ashamed to think how much vanity, and folly, and sin thou hast seen within us:
pns12 vbr j pc-acp vvi c-crq d n1, cc n1, cc vvb pns21 vh2 vvn p-acp pno12:
(7) prayer (DIV2)
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626
How little our Minds have attended, and applied themselves to our Duty, and to the main end of our Beings, the living to thy Honour and Glory.
How little our Minds have attended, and applied themselves to our Duty, and to the main end of our Beings, the living to thy Honour and Glory.
c-crq j po12 n2 vhb vvn, cc vvd px32 p-acp po12 n1, cc p-acp dt j n1 pp-f po12 n2, dt j-vvg p-acp po21 n1 cc n1.
(7) prayer (DIV2)
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627
How seldom this comes into our Thoughts; What we were made for, what the Creator justly expects from us.
How seldom this comes into our Thoughts; What we were made for, what the Creator justly expects from us.
uh-crq av d vvz p-acp po12 n2; r-crq pns12 vbdr vvn p-acp, r-crq dt n1 av-j vvz p-acp pno12.
(7) prayer (DIV2)
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628
Hence are our Minds so often engaged in that which does not concern us, and that which will not at all profit us;
Hence Are our Minds so often engaged in that which does not concern us, and that which will not At all profit us;
av vbr po12 n2 av av vvn p-acp d r-crq vdz xx vvi pno12, cc cst r-crq vmb xx p-acp d n1 pno12;
(7) prayer (DIV2)
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629
and so often employed in gratifying and exercising inwardly some sinful, and foolish Inclination.
and so often employed in gratifying and exercising inwardly Some sinful, and foolish Inclination.
cc av av vvn p-acp vvg cc vvg av-j d j, cc j n1.
(7) prayer (DIV2)
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630
While we neglect to set our Minds to that good Employment, which our Business and Duty gives us;
While we neglect to Set our Minds to that good Employment, which our Business and Duty gives us;
cs pns12 vvb pc-acp vvi po12 n2 p-acp d j n1, r-crq po12 n1 cc n1 vvz pno12;
(7) prayer (DIV2)
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631
our Adversary the Devil, or our sinful Inclinations, or the evil Company of the World, find them very ill Employment.
our Adversary the devil, or our sinful Inclinations, or the evil Company of the World, find them very ill Employment.
po12 n1 dt n1, cc po12 j n2, cc dt j-jn n1 pp-f dt n1, vvb pno32 av j-jn n1.
(7) prayer (DIV2)
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632
And from hence do our Lives and Actions, wretchedly, and shamefully wander from the ways of thy excellent Commandments.
And from hence do our Lives and Actions, wretchedly, and shamefully wander from the ways of thy excellent commandments.
cc p-acp av vdb po12 n2 cc n2, av-j, cc av-j vvi p-acp dt n2 pp-f po21 j n2.
(7) prayer (DIV2)
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633
Thus we do, instead of serving thee in Body, Soul, and Spirit, most unjustly, and unworthily sin against thee in all.
Thus we do, instead of serving thee in Body, Soul, and Spirit, most unjustly, and unworthily sin against thee in all.
av pns12 vdb, av pp-f vvg pno21 p-acp n1, n1, cc n1, av-ds av-j, cc av-j vvi p-acp pno21 p-acp d.
(7) prayer (DIV2)
60
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634
We ought to meditate on thy Law Day and Night, that we might bring forth fruit in due season;
We ought to meditate on thy Law Day and Night, that we might bring forth fruit in due season;
pns12 vmd pc-acp vvi p-acp po21 n1 n1 cc n1, cst pns12 vmd vvi av n1 p-acp j-jn n1;
(7) prayer (DIV2)
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635
to study thy Law, and learn thy Statutes;
to study thy Law, and Learn thy Statutes;
pc-acp vvi po21 n1, cc vvb po21 n2;
(7) prayer (DIV2)
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636
but we have been those, that care not for the Knowledge of thy ways, and therefore we have not followed thy Paths.
but we have been those, that care not for the Knowledge of thy ways, and Therefore we have not followed thy Paths.
cc-acp pns12 vhb vbn d, cst vvb xx p-acp dt n1 pp-f po21 n2, cc av pns12 vhb xx vvn po21 n2.
(7) prayer (DIV2)
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637
This, our way, O Lord, is our folly, we condemn, we abhor our selves for it;
This, our Way, Oh Lord, is our folly, we condemn, we abhor our selves for it;
np1, po12 n1, uh n1, vbz po12 n1, pns12 vvb, pns12 vvb po12 n2 p-acp pn31;
(7) prayer (DIV2)
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638
and own our selves, obnoxious to thy wrath, and deserving that thou shouldst reject us from thy Care;
and own our selves, obnoxious to thy wrath, and deserving that thou Shouldst reject us from thy Care;
cc d po12 n2, j p-acp po21 n1, cc vvg cst pns21 vmd2 vvi pno12 p-acp po21 n1;
(7) prayer (DIV2)
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639
but since thy Goodness has yet been mindful of us, even while we forgot thee; we hope thy Mercy will receive us, when we return unto thee.
but since thy goodness has yet been mindful of us, even while we forgotten thee; we hope thy Mercy will receive us, when we return unto thee.
cc-acp c-acp po21 n1 vhz av vbn j pp-f pno12, av cs pns12 vvd pno21; pns12 vvb po21 n1 vmb vvi pno12, c-crq pns12 vvb p-acp pno21.
(7) prayer (DIV2)
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640
Our Hope is in thy Word, which tells us, that to the Lord our God belong Mercies,
Our Hope is in thy Word, which tells us, that to the Lord our God belong mercies,
po12 n1 vbz p-acp po21 n1, r-crq vvz pno12, cst p-acp dt n1 po12 np1 vvi n2,
(7) prayer (DIV2)
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641
and Forgiveness, tho we have rebelled against him.
and Forgiveness, though we have rebelled against him.
cc n1, cs pns12 vhb vvd p-acp pno31.
(7) prayer (DIV2)
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642
Forgive us then, O Lord, we pray thee, all our transgressions, upon the account of that great Propitiation,
Forgive us then, Oh Lord, we pray thee, all our transgressions, upon the account of that great Propitiation,
vvb pno12 av, uh n1, pns12 vvb pno21, d po12 n2, p-acp dt n1 pp-f cst j n1,
(7) prayer (DIV2)
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643
and Attonement which is made for us, by the precious Blood of thy Son, our only Saviour;
and Atonement which is made for us, by the precious Blood of thy Son, our only Saviour;
cc n1 r-crq vbz vvn p-acp pno12, p-acp dt j n1 pp-f po21 n1, po12 j n1;
(7) prayer (DIV2)
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644
for his sake, look mercifully upon our Infirmities, and heal them.
for his sake, look mercifully upon our Infirmities, and heal them.
p-acp po31 n1, vvb av-j p-acp po12 n1, cc vvi pno32.
(7) prayer (DIV2)
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645
Vouchsafe to direct, sanctifie, and govern, both our Hearts and Bodies in the way of thy Law,
Vouchsafe to Direct, sanctify, and govern, both our Hearts and Bodies in the Way of thy Law,
vvb pc-acp vvi, vvb, cc vvi, d po12 n2 cc n2 p-acp dt n1 pp-f po21 n1,
(7) prayer (DIV2)
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646
and in the works of thy Commandments.
and in the works of thy commandments.
cc p-acp dt n2 pp-f po21 n2.
(7) prayer (DIV2)
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647
Cleanse thou the Thoughts of our Hearts, by the Inspiration of thy Holy Spirit, that we may sincerely love thee,
Cleanse thou the Thoughts of our Hearts, by the Inspiration of thy Holy Spirit, that we may sincerely love thee,
vvb pns21 dt n2 pp-f po12 n2, p-acp dt n1 pp-f po21 j n1, cst pns12 vmb av-j vvi pno21,
(7) prayer (DIV2)
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648
and duly magnify thy Holy Name, truly serving thee, with Soul, and Body, which are thine.
and duly magnify thy Holy Name, truly serving thee, with Soul, and Body, which Are thine.
cc av-jn vvi po21 j n1, av-j vvg pno21, p-acp n1, cc n1, r-crq vbr png21.
(7) prayer (DIV2)
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649
Lord have mercy upon us, and write all thy Laws in our Hearts, we beseech thee:
Lord have mercy upon us, and write all thy Laws in our Hearts, we beseech thee:
n1 vhb n1 p-acp pno12, cc vvi d po21 n2 p-acp po12 n2, pns12 vvb pno21:
(7) prayer (DIV2)
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650
Enlighten our Darkness, cure our Ignorance with all necessary Knowledge of thee, and of thy Christ:
Enlighten our Darkness, cure our Ignorance with all necessary Knowledge of thee, and of thy christ:
vvi po12 n1, vvb po12 n1 p-acp d j n1 pp-f pno21, cc pp-f po21 np1:
(7) prayer (DIV2)
60
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651
Change our Wills, and turn the biass of them from this World towards thy Self; from empty, and vain Goods, to full and Substantial ones;
Change our Wills, and turn the bias of them from this World towards thy Self; from empty, and vain Goods, to full and Substantial ones;
vvb po12 n2, cc vvi dt n1 pp-f pno32 p-acp d n1 p-acp po21 n1; p-acp j, cc j n2-j, p-acp j cc j pi2;
(7) prayer (DIV2)
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652
from the pleasures of Sense, to the accomplishments of the Mind; Make us more indifferent about our outward Circumstances, and more concern'd about the inward State, and Disposition of our Souls;
from the pleasures of Sense, to the accomplishments of the Mind; Make us more indifferent about our outward circumstances, and more concerned about the inward State, and Disposition of our Souls;
p-acp dt n2 pp-f n1, p-acp dt n2 pp-f dt n1; vvb pno12 dc j p-acp po12 j n2, cc av-dc vvn p-acp dt j n1, cc n1 pp-f po12 n2;
(7) prayer (DIV2)
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653
and to account it our greatest Felicity to do well, to please thee, and approve our selves unto thee.
and to account it our greatest Felicity to do well, to please thee, and approve our selves unto thee.
cc pc-acp vvi pn31 po12 js n1 pc-acp vdi av, pc-acp vvi pno21, cc vvb po12 n2 p-acp pno21.
(7) prayer (DIV2)
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654
Make our vain and light Minds serious, and wise; furnish us with the Gifts of thy good Spirit for every good work;
Make our vain and Light Minds serious, and wise; furnish us with the Gifts of thy good Spirit for every good work;
n1 po12 j cc j n2 j, cc j; vvb pno12 p-acp dt n2 pp-f po21 j n1 p-acp d j n1;
(7) prayer (DIV2)
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655
for thou alone art the Giver of every Good, and every perfect Gift; it is by thee alone, O Lord, that we can be inabled to please thee; we alas!
for thou alone art the Giver of every Good, and every perfect Gift; it is by thee alone, Oh Lord, that we can be enabled to please thee; we alas!
c-acp pns21 av-j vb2r dt n1 pp-f d j, cc d j n1; pn31 vbz p-acp pno21 av-j, uh n1, cst pns12 vmb vbi vvn pc-acp vvi pno21; pns12 uh!
(7) prayer (DIV2)
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656
are not able of our selves to think a good Thought.
Are not able of our selves to think a good Thought.
vbr xx j pp-f po12 n2 pc-acp vvi dt j n1.
(7) prayer (DIV2)
60
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657
Help us to set thee always before us in the frequent Thoughts of thee, and an habitual reverence,
Help us to Set thee always before us in the frequent Thoughts of thee, and an habitual Reverence,
n1 pno12 pc-acp vvi pno21 av p-acp pno12 p-acp dt j n2 pp-f pno21, cc dt j n1,
(7) prayer (DIV2)
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658
and fear of thee, that a sense of thy continual presence, and observance may restrain us from all evil,
and Fear of thee, that a sense of thy continual presence, and observance may restrain us from all evil,
cc n1 pp-f pno21, cst dt n1 pp-f po21 j n1, cc n1 vmb vvi pno12 p-acp d n-jn,
(7) prayer (DIV2)
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659
and encourage, and quicken us to mind, and do our Duty. We humbly implore thy Mercy upon all Men:
and encourage, and quicken us to mind, and do our Duty. We humbly implore thy Mercy upon all Men:
cc vvi, cc vvb pno12 p-acp n1, cc vdb po12 n1. pns12 av-j vvb po21 n1 p-acp d n2:
(7) prayer (DIV2)
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660
Convert unto thy Self all Jews, Turks, and Heathens;
Convert unto thy Self all jews, Turks, and heathens;
vvb p-acp po21 n1 d np2, np1, cc n2-jn;
(7) prayer (DIV2)
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bring them from their several Ways of Vanity, to know and worship thee the only true God by Jesus the true Christ and Mediator.
bring them from their several Ways of Vanity, to know and worship thee the only true God by jesus the true christ and Mediator.
vvb pno32 p-acp po32 j n2 pp-f n1, pc-acp vvi cc vvb pno21 dt j j np1 p-acp np1 dt j np1 cc n1.
(7) prayer (DIV2)
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662
Give the Heathen for an Inheritance, and the utmost parts of the Earth for a Possession to thy well-beloved Son. Give unto thy Church all that is necessary to it, to amend,
Give the Heathen for an Inheritance, and the utmost parts of the Earth for a Possession to thy well-beloved Son. Give unto thy Church all that is necessary to it, to amend,
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(7) prayer (DIV2)
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663
and purge away what is amiss, and to supply what is defective in it, and to make it fruitful in all good Works;
and purge away what is amiss, and to supply what is defective in it, and to make it fruitful in all good Works;
cc vvi av q-crq vbz av, cc pc-acp vvi r-crq vbz j p-acp pn31, cc pc-acp vvi pn31 j p-acp d j vvz;
(7) prayer (DIV2)
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664
and that all who profess, and call themselves Christians, may have their Conversation such as become the Gospel.
and that all who profess, and call themselves Christians, may have their Conversation such as become the Gospel.
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(7) prayer (DIV2)
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665
Bless we pray thee, and defend these Nations in which we live:
Bless we pray thee, and defend these nations in which we live:
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(7) prayer (DIV2)
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666
Bless us with a continuance of wise, and kind, and righteous Governours, and of loyal, peaceable, and obedient Subjects.
Bless us with a Continuance of wise, and kind, and righteous Governors, and of loyal, peaceable, and obedient Subject's.
vvb pno12 p-acp dt n1 pp-f n1, cc j, cc j n2, cc pp-f j, j, cc j n2-jn.
(7) prayer (DIV2)
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667
Give peace in our Days, we humbly beseech thee;
Give peace in our Days, we humbly beseech thee;
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(7) prayer (DIV2)
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for there is none we rely upon to fight for us, but only thou, O God.
for there is none we rely upon to fight for us, but only thou, Oh God.
c-acp pc-acp vbz pix pns12 vvi p-acp pc-acp vvi p-acp pno12, cc-acp av-j pns21, uh np1.
(7) prayer (DIV2)
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669
Establish Truth among us for all Generations; bring into the way of Truth, all such as have erred, and are deceived.
Establish Truth among us for all Generations; bring into the Way of Truth, all such as have erred, and Are deceived.
vvb n1 p-acp pno12 p-acp d n2; vvb p-acp dt n1 pp-f n1, d d c-acp vhb vvn, cc vbr vvn.
(7) prayer (DIV2)
62
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670
Remember, in Mercy, all that are dear, and related to us. Give them things necessary for Life and Godliness.
remember, in Mercy, all that Are dear, and related to us. Give them things necessary for Life and Godliness.
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(7) prayer (DIV2)
62
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671
Guide them, O Lord, by thy Counsel through this world, and bring them at last unto thy Glory.
Guide them, Oh Lord, by thy Counsel through this world, and bring them At last unto thy Glory.
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(7) prayer (DIV2)
62
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672
Sanctify us by thy word, which has been this day spoken to us, and promote in us thereby all Vertue and Godliness of living.
Sanctify us by thy word, which has been this day spoken to us, and promote in us thereby all Virtue and Godliness of living.
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(7) prayer (DIV2)
62
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673
Forgive the wandring of our Minds in our attendance upon thee, and all other defects in our Duty,
Forgive the wandering of our Minds in our attendance upon thee, and all other defects in our Duty,
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(7) prayer (DIV2)
62
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674
and comfort us with the light of thy Countenance. Be thou our gracious Protector this Night;
and Comfort us with the Light of thy Countenance. Be thou our gracious Protector this Night;
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(7) prayer (DIV2)
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675
for in thee alone do we put our Trust. And if it please thee to allow another Day,
for in thee alone do we put our Trust. And if it please thee to allow Another Day,
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(7) prayer (DIV2)
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676
and yet a longer time on Earth;
and yet a longer time on Earth;
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(7) prayer (DIV2)
62
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677
Grant that it may be spent in thy fear, and in a diligent, and unwearied application to all that which is our Duty.
Grant that it may be spent in thy Fear, and in a diligent, and unwearied application to all that which is our Duty.
vvb cst pn31 vmb vbi vvn p-acp po21 n1, cc p-acp dt j, cc j n1 p-acp d d r-crq vbz po12 n1.
(7) prayer (DIV2)
62
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678
This we humbly ask, and whatever thou seest to be most expedient for us, committing,
This we humbly ask, and whatever thou See to be most expedient for us, committing,
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(7) prayer (DIV2)
62
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679
and resigning our selves entirely to thy Conduct and disposal, and hoping in thy Mercy through Jesus Christ, to whom with thee and the Holy Ghost, we desire to ascribe all Praise and Glory,
and resigning our selves entirely to thy Conduct and disposal, and hoping in thy Mercy through jesus christ, to whom with thee and the Holy Ghost, we desire to ascribe all Praise and Glory,
cc vvg po12 n2 av-j p-acp po21 vvb cc n1, cc vvg p-acp po21 n1 p-acp np1 np1, p-acp ro-crq p-acp pno21 cc dt j n1, pns12 vvb pc-acp vvi d n1 cc n1,
(7) prayer (DIV2)
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680
and Domihion, for ever, and ever. Our Father. &c.
and Domihion, for ever, and ever. Our Father. etc.
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(7) prayer (DIV2)
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681
OF True Happiness, Wherein it lies DEMONSTRATED.
OF True Happiness, Wherein it lies DEMONSTRATED.
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(8) sermon (DIV1)
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682
Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour, Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
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(8) sermon (DIV1)
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683
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
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(8) sermon (DIV1)
63
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684
and finally by thy Mercy obtain Everlasting Life through Jesus Christ our Lord. Amen. Psalm 4. 6, 7.and finally by thy Mercy obtain Everlasting Life through jesus christ our Lord. Amen. Psalm 4. 6, 7.
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(8) sermon (DIV1)
63
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685
There be many that say, who will shew us any good? Lord, lift thou up the light of thy countenance upon us
There be many that say, who will show us any good? Lord, lift thou up the Light of thy countenance upon us
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(8) sermon (DIV1)
64
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686
Thou hast put gladness in my Heart, more than in the time that their Corn, and their Wine encreased.
Thou hast put gladness in my Heart, more than in the time that their Corn, and their Wine increased.
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(8) sermon (DIV1)
65
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687
IT is the natural and common desire of Mankind to be happy, and is the End which they aim at,
IT is the natural and Common desire of Mankind to be happy, and is the End which they aim At,
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(8) sermon (DIV1)
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688
and propose to themselves in their several Pursuits and Endeavours.
and propose to themselves in their several Pursuits and Endeavours.
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(8) sermon (DIV1)
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689
But, as the Psalmist speaks here, There be many that say, who will shew us good? The Many, the most of men are at a great loss in this Matter,
But, as the Psalmist speaks Here, There be many that say, who will show us good? The Many, the most of men Are At a great loss in this Matter,
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(8) sermon (DIV1)
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690
and do not know where their true Happiness lies, nor in what course or way to attain it.
and do not know where their true Happiness lies, nor in what course or Way to attain it.
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(8) sermon (DIV1)
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691
Their uncertainty in this Matter is represented by these words of the Psalmist, and is too evidently seen in the common Practice of the World.
Their uncertainty in this Matter is represented by these words of the Psalmist, and is too evidently seen in the Common Practice of the World.
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(8) sermon (DIV1)
66
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692
The Human Nature is the same in all Mankind; we have all of us reasonable, immortal Souls;
The Human Nature is the same in all Mankind; we have all of us reasonable, immortal Souls;
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(8) sermon (DIV1)
66
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693
we have all the same Capacities; And our Happiness rightly, and truly considered, must be, to all, the same;
we have all the same Capacities; And our Happiness rightly, and truly considered, must be, to all, the same;
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(8) sermon (DIV1)
66
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694
The same Object must make all men Happy, and they must obtain that in the same way. But alas!
The same Object must make all men Happy, and they must obtain that in the same Way. But alas!
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(8) sermon (DIV1)
66
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695
how is the World distracted, and divided in the pursuit of Happiness? Some of them running one way after it,
how is the World distracted, and divided in the pursuit of Happiness? some of them running one Way After it,
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(8) sermon (DIV1)
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696
and some another, and the most of them neglecting, and diverting from the true Object. With some there is no Felicity like the heaping up of Wealth;
and Some Another, and the most of them neglecting, and diverting from the true Object. With Some there is no Felicity like the heaping up of Wealth;
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(8) sermon (DIV1)
66
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697
like the sight of full Bags, or great purchases, and they delight in nothing so much as in gainful Bargains:
like the sighed of full Bags, or great purchases, and they delight in nothing so much as in gainful Bargains:
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(8) sermon (DIV1)
66
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698
With others there is nothing so pleasant as to spend; and they delight in this as much as the others do in getting.
With Others there is nothing so pleasant as to spend; and they delight in this as much as the Others do in getting.
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(8) sermon (DIV1)
66
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699
The Pleasures of this World are their beloved Felicity; to eat and drink, and rise up to play.
The Pleasures of this World Are their Beloved Felicity; to eat and drink, and rise up to play.
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(8) sermon (DIV1)
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700
With others there is no Heaven like Honour and Command, the having Authority and Power among Men,
With Others there is no Heaven like Honour and Command, the having authority and Power among Men,
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(8) sermon (DIV1)
66
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701
the being courted, and sought to, respected and obeyed.
the being courted, and sought to, respected and obeyed.
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(8) sermon (DIV1)
66
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702
With some, how great a Felicity is it to be fine, and to have all things about them so? To have Themselves, their Houses, their Entertainments,
With Some, how great a Felicity is it to be fine, and to have all things about them so? To have Themselves, their Houses, their Entertainments,
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(8) sermon (DIV1)
66
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703
and all that belongs to them gaudy, and pompous, and much adorned. Thus are Mankind disperst, thus they wander in the pursuit of Happiness:
and all that belongs to them gaudy, and pompous, and much adorned. Thus Are Mankind dispersed, thus they wander in the pursuit of Happiness:
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(8) sermon (DIV1)
66
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704
And thus the Many are taken up and employed in this great Concern. Having exprest the Uncertainty, and intimated the wandering of the Generality in this Affair:
And thus the Many Are taken up and employed in this great Concern. Having expressed the Uncertainty, and intimated the wandering of the Generality in this Affair:
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(8) sermon (DIV1)
66
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705
The Psalmist next expresses what he sought as the Object of Happiness, in these words, Lord lift thou up the light of thy Countenance upon us.
The Psalmist next Expresses what he sought as the Object of Happiness, in these words, Lord lift thou up the Light of thy Countenance upon us.
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(8) sermon (DIV1)
67
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706
Which is as much as to say, Lord let us have an Interest in thy Favour, regard us with kindness and Love;
Which is as much as to say, Lord let us have an Interest in thy Favour, regard us with kindness and Love;
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(8) sermon (DIV1)
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707
let us enjoy the Exercises and Benefits of thy peculiar Favour and Mercy.
let us enjoy the Exercises and Benefits of thy peculiar Favour and Mercy.
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(8) sermon (DIV1)
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708
It might be shewn you by the use of this Phrase in other places of Scripture, that this is the sense and meaning of it.
It might be shown you by the use of this Phrase in other places of Scripture, that this is the sense and meaning of it.
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(8) sermon (DIV1)
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709
When he had made this Request, he adds the Reason of it in the following words of the Text;
When he had made this Request, he adds the Reason of it in the following words of the Text;
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(8) sermon (DIV1)
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710
Thou hast put gladness in my Heart, more than in the time that their Corn and their Wine encreased. Thou hast put gladness in my Heart, more than in the time that their Corn and their Wine increased.
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(8) sermon (DIV1)
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711
Which words intimate, that he had received more Joy and Gladness from what enjoyment of the light of God's Countenance had been afforded him, that any others could ever derive from their Corn and Wine,
Which words intimate, that he had received more Joy and Gladness from what enjoyment of the Light of God's Countenance had been afforded him, that any Others could ever derive from their Corn and Wine,
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(8) sermon (DIV1)
68
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712
or from the greatest Encrease of them. He intimates that God is the true Object of our Happiness;
or from the greatest Increase of them. He intimates that God is the true Object of our Happiness;
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(8) sermon (DIV1)
68
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713
that the Favour of God exprest and exercised towards us, is a far better Spring and Source of Content and Comfort,
that the Favour of God expressed and exercised towards us, is a Far better Spring and Source of Content and Comfort,
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(8) sermon (DIV1)
68
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714
than the Profits and Pleasures of this World can be. We may reckon that this is what we are taught in these words.
than the Profits and Pleasures of this World can be. We may reckon that this is what we Are taught in these words.
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(8) sermon (DIV1)
68
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715
It shall be the Business of the present Discourse chiefly to prove this which is here intimated to us;
It shall be the Business of the present Discourse chiefly to prove this which is Here intimated to us;
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(8) sermon (DIV1)
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716
To shew that David was certainly in the right, and was well directed when this was his choice,
To show that David was Certainly in the right, and was well directed when this was his choice,
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(8) sermon (DIV1)
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717
and the chief desire of his Soul to enjoy an Interest in the Favour of God.
and the chief desire of his Soul to enjoy an Interest in the Favour of God.
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(8) sermon (DIV1)
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718
The proof of this we shall abundantly derive from these two Heads of Discourse. 1. From the Person Loving. 2. From the Benefits which his Love in the Exercise of it does bestow.
The proof of this we shall abundantly derive from these two Heads of Discourse. 1. From the Person Loving. 2. From the Benefits which his Love in the Exercise of it does bestow.
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(8) sermon (DIV1)
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719
First, let us consider well the Person Loving, and we cannot chuse but conclude, That it must be the greatest Happiness imaginable to be the Object of his peculiar Favour.
First, let us Consider well the Person Loving, and we cannot choose but conclude, That it must be the greatest Happiness imaginable to be the Object of his peculiar Favour.
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(8) sermon (DIV1)
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720
He is the Great God, the Creator of all Things, the Fountain Good, the Owner, and Lord, and the Disposer of all things.
He is the Great God, the Creator of all Things, the Fountain Good, the Owner, and Lord, and the Disposer of all things.
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(8) sermon (DIV1)
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721
As he is Owner and Disposer of all things, every Creature has such a Portion of Good,
As he is Owner and Disposer of all things, every Creature has such a Portion of Good,
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(8) sermon (DIV1)
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722
as he is pleased to allot it;
as he is pleased to allot it;
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(8) sermon (DIV1)
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723
and so we depend upon him, for to be as happy as this World can make us,
and so we depend upon him, for to be as happy as this World can make us,
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724
since 'tis he that does unalterably assign to every one of us our measure of this World's Goods:
since it's he that does unalterably assign to every one of us our measure of this World's Goods:
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(8) sermon (DIV1)
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725
But if we have an Interest in his peculiar Favour, who is Owner and Lord of Heaven and Earth, This includes at least all the Goodness of Heaven and Earth:
But if we have an Interest in his peculiar Favour, who is Owner and Lord of Heaven and Earth, This includes At least all the goodness of Heaven and Earth:
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726
If God be ours, as he is, if we are his peculiar Favourites, then all else is ours too.
If God be ours, as he is, if we Are his peculiar Favourites, then all Else is ours too.
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727
The Apostle speaking to such Persons says, Whether the World, or Life, or Death, or things present, or things to come;
The Apostle speaking to such Persons Says, Whither the World, or Life, or Death, or things present, or things to come;
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All are yours, 1 Cor. 3. 22. That is, you have such an Interest in them, by your Interest in the Favour of God, that ye shall not want any of them, that is good and convenient for ye.All Are yours, 1 Cor. 3. 22. That is, you have such an Interest in them, by your Interest in the Favour of God, that you shall not want any of them, that is good and convenient for you.
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In this is the Satisfaction of all our just Desires contained, and the Supply of all our Wants:
In this is the Satisfaction of all our just Desires contained, and the Supply of all our Wants:
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This is Rest to the Weary, Eyes to the Blind, Feet to the Lame, Company to the Solitary.
This is Rest to the Weary, Eyes to the Blind, Feet to the Lame, Company to the Solitary.
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From him all other Beings derive all their Worth and Goodness:
From him all other Beings derive all their Worth and goodness:
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He then is the Sufficiency of All, and it must be from his Blessing upon them, that they have any Goodness and Suitableness, or Comfort in them:
He then is the Sufficiency of All, and it must be from his Blessing upon them, that they have any goodness and Suitableness, or Comfort in them:
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So that if we could have any thing else without his Favour, we shall, if he pleases, have but little help or comfort from it.
So that if we could have any thing Else without his Favour, we shall, if he Pleases, have but little help or Comfort from it.
av cst cs pns12 vmd vhi d n1 av p-acp po31 n1, pns12 vmb, cs pns31 vvz, vhb p-acp j n1 cc vvi p-acp pn31.
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But since all the Creatures, and whatever we can enjoy besides him, have all their Goodness from him:
But since all the Creatures, and whatever we can enjoy beside him, have all their goodness from him:
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He must have in him more than all, and the Enjoyment of him in his Love, must needs bemore than any number of them we can get together.
He must have in him more than all, and the Enjoyment of him in his Love, must needs bemore than any number of them we can get together.
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It is the Love of him, who is Infinite in Power, who is an unexhaustible Fulness:
It is the Love of him, who is Infinite in Power, who is an unexhaustible Fullness:
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Who after all his Communications to Creatures, remains still the same Infinite Source of Good. The Love of God then is richer than Ten thousand Worlds:
Who After all his Communications to Creatures, remains still the same Infinite Source of Good. The Love of God then is Richer than Ten thousand World's:
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If we want any thing else, which this World cannot afford towards our Happiness (and many such Wants indeed is our wretched Nature subject to) He can bestow it:
If we want any thing Else, which this World cannot afford towards our Happiness (and many such Wants indeed is our wretched Nature Subject to) He can bestow it:
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We can want no good thing which he cannot give.
We can want no good thing which he cannot give.
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The Love of God can supply the defect, and want of any thing else, and make us happy without it:
The Love of God can supply the defect, and want of any thing Else, and make us happy without it:
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This is Light without a Sun, Strength without Food, Health without Physick. Altho the Fig-tree shall not Blossom, neither shall the Fruit be in the Vine.
This is Light without a Sun, Strength without Food, Health without Physic. Although the Fig tree shall not Blossom, neither shall the Fruit be in the Vine.
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The Labour of the Olive shall fail, and the Fields shall yield no meat.
The Labour of the Olive shall fail, and the Fields shall yield no meat.
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The Flock shall be cut off from the Fold, and there shall be no Herd in the Stall;
The Flock shall be Cut off from the Fold, and there shall be no Heard in the Stall;
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Yet will I rejoice in the Lord, I will joy in the God of my Salvation, said the Prophet, in the name of those whom God regards with his peculiar Favour and Love, Hab. 3. 17, 18. From the Love of God we cannot expect too much:Yet will I rejoice in the Lord, I will joy in the God of my Salvation, said the Prophet, in the name of those whom God regards with his peculiar Favour and Love, Hab. 3. 17, 18. From the Love of God we cannot expect too much:
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This is a Blessing which exceeds, and does not fall below our Expectations;
This is a Blessing which exceeds, and does not fallen below our Expectations;
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we may rest in that, for we cannot imagine any thing beyond it, that we can desire:
we may rest in that, for we cannot imagine any thing beyond it, that we can desire:
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We may find more delight in that than we can conceive;
We may find more delight in that than we can conceive;
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it is so full, and able to bless, that we cannot desire so much as it can afford.
it is so full, and able to bless, that we cannot desire so much as it can afford.
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God is able to do for us exceeding abundantly, beyond all that we are able to ask, or think. God is able to do for us exceeding abundantly, beyond all that we Are able to ask, or think.
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What bounds can be set to Infinite Attributes, and the Exercise of them, so as to say, hitherto they can go,
What bounds can be Set to Infinite Attributes, and the Exercise of them, so as to say, hitherto they can go,
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and no further? And what a boundless Pleasure, and Content must the Soul take, who is a Favourite of such Love? As God is Incomprehensible, his Love is Incomprehensible,
and no further? And what a boundless Pleasure, and Content must the Soul take, who is a Favourite of such Love? As God is Incomprehensible, his Love is Incomprehensible,
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and he whom it favours may say, I cannot conceive how rich I am in his Love, I am not able to conceive all the vast Felicity it contains,
and he whom it favours may say, I cannot conceive how rich I am in his Love, I am not able to conceive all the vast Felicity it contains,
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and gives me an Interest in. Further, the Love of God is also, like himself, Eternal:
and gives me an Interest in. Further, the Love of God is also, like himself, Eternal:
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This is a most lasting Portion then, it is durable Riches.
This is a most lasting Portion then, it is durable Riches.
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As long as God endures who is Everlasting, and his Love which is Unchangeable, and the Soul of Man which is Immortal,
As long as God endures who is Everlasting, and his Love which is Unchangeable, and the Soul of Man which is Immortal,
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so long may we enjoy the Felicity of his Favour, and the blissful Exercise of his Love.
so long may we enjoy the Felicity of his Favour, and the blissful Exercise of his Love.
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This is not a thing of a frail, or fading Nature:
This is not a thing of a frail, or fading Nature:
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It is not one of those things which perish in the using, which make themselves wings very often,
It is not one of those things which perish in the using, which make themselves wings very often,
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and fly away, which we cannot certainly enjoy all our Days on Earth, or which we must be certainly stript of,
and fly away, which we cannot Certainly enjoy all our Days on Earth, or which we must be Certainly stripped of,
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when we lie down in the Dust. This may certainly render us happy all our Days in this Life.
when we lie down in the Dust. This may Certainly render us happy all our Days in this Life.
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O satisfy us early with thy Mercy, so shall we rejoice, and be glad all our Days, says the Psalmist Psal. 90. Intimating, That if they had an assured Interest in the Love of God, this would be a certain ground of Satisfaction and Content for all the Days of this their mortal Life.Oh satisfy us early with thy Mercy, so shall we rejoice, and be glad all our Days, Says the Psalmist Psalm 90. Intimating, That if they had an assured Interest in the Love of God, this would be a certain ground of Satisfaction and Content for all the Days of this their Mortal Life.
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This is true, and besides, when we go away from this World, when we must leave for ever all that we enjoy of it, This may be our Portion still,
This is true, and beside, when we go away from this World, when we must leave for ever all that we enjoy of it, This may be our Portion still,
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and can bless us with the Goods of Eternity.
and can bless us with the Goods of Eternity.
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And what Security and Peace is there in the Thought, that this may be an Everlasting Source of Blessings? How pure,
And what Security and Peace is there in the Thought, that this may be an Everlasting Source of Blessings? How pure,
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and perfect, and high is the delight in this, while it is not allayed with the fears,
and perfect, and high is the delight in this, while it is not allayed with the fears,
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or expectations of losing that which makes us so happy? Thus we may see, that the Person loving does mightily recommend the Love of God,
or Expectations of losing that which makes us so happy? Thus we may see, that the Person loving does mightily recommend the Love of God,
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and that we may from thence conclude the Happiness of those who are the Objects of it.
and that we may from thence conclude the Happiness of those who Are the Objects of it.
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Now let us see further, how this does also appear in the Exercises or Benefits which his matchless Lovebestows.
Now let us see further, how this does also appear in the Exercises or Benefits which his matchless Lovebestows.
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From the former head we learn what great things it can do; from this, we shall see what it does, and has done:
From the former head we Learn what great things it can do; from this, we shall see what it does, and has done:
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And we shall see, that as there is no Love like his, there is none so great as He,
And we shall see, that as there is no Love like his, there is none so great as He,
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so there are no such Benefits any way to be obtained, as by his Love.
so there Are no such Benefits any Way to be obtained, as by his Love.
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These Exercises of Divine Favour are properly his lifting up of the Light of his Countenance upon us,
These Exercises of Divine Favour Are properly his lifting up of the Light of his Countenance upon us,
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and these are able to contribute more to our Happiness, than all things in the world besides them.
and these Are able to contribute more to our Happiness, than all things in the world beside them.
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The Benefits which the peculiar Favour of God bestows, are these;
The Benefits which the peculiar Favour of God bestows, Are these;
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1. He does forgive and pardon all their Sins to them, who are thus the Objects of his Love.
1. He does forgive and pardon all their Sins to them, who Are thus the Objects of his Love.
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They become so by the Meritorious Death and Passion of our Saviour Jesus Christ, which through their Faith is to them a Propitiation for Sin:
They become so by the Meritorious Death and Passion of our Saviour jesus christ, which through their Faith is to them a Propitiation for since:
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And therefore the righteous Judge of all the World, being atton'd and reconciled, he will no more impute to them their Iniquity.
And Therefore the righteous Judge of all the World, being atoned and reconciled, he will no more impute to them their Iniquity.
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And tho the imperfect Creatures, do too often offend, notwithstanding all their Care, yet upon the renewal of their Repentance,
And though the imperfect Creatures, do too often offend, notwithstanding all their Care, yet upon the renewal of their Repentance,
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and their daily asking the Pardon of their Sins, His Mercy for the sake of Jesus Christ, daily gives them their Pardon.
and their daily asking the Pardon of their Sins, His Mercy for the sake of jesus christ, daily gives them their Pardon.
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Now every man that knows himself a Sinner, and that did ever seriously consider what that imports,
Now every man that knows himself a Sinner, and that did ever seriously Consider what that imports,
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and what belongs to such a Condition, cannot chuse but acknowledge it an unspeakable Benefit to have his Sins all forgiven;
and what belongs to such a Condition, cannot choose but acknowledge it an unspeakable Benefit to have his Sins all forgiven;
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to be sure it is really such in its self.
to be sure it is really such in its self.
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The Man who is forgiven can think of God, and not be troubled, nor afraid, can put up his Requests to the Throne of Grace with assured, and comfortable Expectations.
The Man who is forgiven can think of God, and not be troubled, nor afraid, can put up his Requests to the Throne of Grace with assured, and comfortable Expectations.
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He that knows this of himself, knows too, that the great Obstacle, and Impediment of the Exercises of Divine Mercy is removed,
He that knows this of himself, knows too, that the great Obstacle, and Impediment of the Exercises of Divine Mercy is removed,
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and he may hope that the Streams of it shall plentifully flow towards him: He may hope that his Iniquities shall not withhold good things from him.
and he may hope that the Streams of it shall plentifully flow towards him: He may hope that his Iniquities shall not withhold good things from him.
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And what a Pleasure is it to think of an Enemy reconciled, and become a faithful, affectionate Friend!
And what a Pleasure is it to think of an Enemy reconciled, and become a faithful, affectionate Friend!
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And especially to know this of the Almighty and Eternal God! To know that Infinite, and Eternal Perfections, which were adverse and angry, are reconciled, and become kind!
And especially to know this of the Almighty and Eternal God! To know that Infinite, and Eternal Perfections, which were adverse and angry, Are reconciled, and become kind!
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How great, and how sensible a Blessing must it be for a man to be able to say;
How great, and how sensible a Blessing must it be for a man to be able to say;
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I, that was obnoxious to an Infinite, Eternal Wrath;
I, that was obnoxious to an Infinite, Eternal Wrath;
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I, that lay under the heavy load of a Just Curse, which doom'd me to Everlasting Flames, am now become an Object of Infinite and Eternal Love, and an Heir of Heaven!
I, that lay under the heavy load of a Just Curse, which doomed me to Everlasting Flames, am now become an Object of Infinite and Eternal Love, and an Heir of Heaven!
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He, who might have treated me with Everlasting severity, I am sure will now use me with Everlasting loving kindness.
He, who might have treated me with Everlasting severity, I am sure will now use me with Everlasting loving kindness.
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The foolish and unreasonable Ills, that I have done, and the base Affronts I have offered the great God, shall cost me no more Sorrow,
The foolish and unreasonable Ills, that I have done, and the base Affronts I have offered the great God, shall cost me no more Sorrow,
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than that of a wholesome Repentance. This is a very happy, and very pleasant Change in a Man's Condition.
than that of a wholesome Repentance. This is a very happy, and very pleasant Change in a Man's Condition.
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This Blessing introduces a Peace, that passes all understanding; and indeed a Peace, which the world cannot give.
This Blessing introduces a Peace, that passes all understanding; and indeed a Peace, which the world cannot give.
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For I may add, that the assured Pardon of our Sins is absolutely necessary to our taking any considerable Comfort,
For I may add, that the assured Pardon of our Sins is absolutely necessary to our taking any considerable Comfort,
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or Delight in any thing of this World;
or Delight in any thing of this World;
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for without this, if we look into our Condition, we must know, that these are all aforfeited things, that they are but lent us by the Patience of God;
for without this, if we look into our Condition, we must know, that these Are all aforfeited things, that they Are but lent us by the Patience of God;
c-acp p-acp d, cs pns12 vvb p-acp po12 n1, pns12 vmb vvi, cst d vbr d vvn n2, cst pns32 vbr p-acp vvn pno12 p-acp dt n1 pp-f np1;
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our tranquility, and prosperity depends upon the will of him, who is justly displeased with us for our Sins,
our tranquillity, and Prosperity depends upon the will of him, who is justly displeased with us for our Sins,
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and is daily provoked to put an end to it.
and is daily provoked to put an end to it.
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The unpardoned Sinner cannot consider his Condition, nor understand it, but he must be affrighted and troubled;
The unpardoned Sinner cannot Consider his Condition, nor understand it, but he must be affrighted and troubled;
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for he must see, that the Sword of Divine Vengeance hangs continually over his Head; and this must needs dash all his Joy:
for he must see, that the Sword of Divine Vengeance hangs continually over his Head; and this must needs dash all his Joy:
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But that is a very poor Felicity, which cannot endure to be reflected upon, and considered, which,
But that is a very poor Felicity, which cannot endure to be reflected upon, and considered, which,
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if it be rightly understood, is spoilt and lost; if it be examined, is none at all.
if it be rightly understood, is spoilt and lost; if it be examined, is none At all.
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If therefore we would have a Condition in this Life, which we may reflect upon,
If Therefore we would have a Condition in this Life, which we may reflect upon,
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and consider, and take delight to do so, we must have the Pardon of all our Sins assured, and God reconciled to us.
and Consider, and take delight to do so, we must have the Pardon of all our Sins assured, and God reconciled to us.
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And now I think, we may conclude this Head with the Psalmist 's words, Psal. 32. 1, 2. Blessed is the man whose transgression is forgiven, whose sin is covered.
And now I think, we may conclude this Head with the Psalmist is words, Psalm 32. 1, 2. Blessed is the man whose Transgression is forgiven, whose since is covered.
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Blessed is the man to whom the Lord imputeth not Iniquity. Blessed is the man to whom the Lord imputeth not Iniquity.
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2. Another blessed Exercise of the Divine Favour to the peculiar Objects of it is, that he does sanctify them;
2. another blessed Exercise of the Divine Favour to the peculiar Objects of it is, that he does sanctify them;
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that he restores that most excellent Part of the Divine Image, which we unhappily lost in the Fall of our first Parents.
that he restores that most excellent Part of the Divine Image, which we unhappily lost in the Fallen of our First Parents.
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We are taught, that this is a Fruit of his Love, Eph. 5. 25, 26. where it is said, Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word:
We Are taught, that this is a Fruit of his Love, Ephesians 5. 25, 26. where it is said, christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word:
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that is, by pouring out upon them the sanctifying Operations of the Holy Spirit, who is compared to water.
that is, by pouring out upon them the sanctifying Operations of the Holy Spirit, who is compared to water.
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Thus he expresses and exercises his Love to them that are the Objects of it; And thus his Love grows from Compassion to a Complacency:
Thus he Expresses and exercises his Love to them that Are the Objects of it; And thus his Love grows from Compassion to a Complacency:
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He that pitied them in their wretched Pollution, loves them into loveliness:
He that pitied them in their wretched Pollution, loves them into loveliness:
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He so shines upon them with the Light of his Countenance, as to communicate Light and Brightness to them,
He so shines upon them with the Light of his Countenance, as to communicate Light and Brightness to them,
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so as to adorn them with the bright Rays of his own Glory; and then he takes delight in them.
so as to adorn them with the bright Rays of his own Glory; and then he Takes delight in them.
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But how great the Happiness of this Effect is, let us see.
But how great the Happiness of this Effect is, let us see.
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This is an Exercise of Divine Love, which is exceeding Fruitful, and full of Joys and Blessings. A world of new Delights;
This is an Exercise of Divine Love, which is exceeding Fruitful, and full of Joys and Blessings. A world of new Delights;
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this brings a man acquainted with that he never knew before, nor was capable of knowing, till this blessed Change was wrought in him.
this brings a man acquainted with that he never knew before, nor was capable of knowing, till this blessed Change was wrought in him.
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The Rectitude, and Order of the Soul, which this introduces, is as pleasant as Health after Sickness;
The Rectitude, and Order of the Soul, which this introduces, is as pleasant as Health After Sickness;
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There is now Ease for Pain, Strength for Weakness, Freedom for Confinement, a comfortable Enjoyment of good things, without loathing of them;
There is now Ease for Pain, Strength for Weakness, Freedom for Confinement, a comfortable Enjoyment of good things, without loathing of them;
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Life and Activity, without faintness, and weariness in well-doing;
Life and Activity, without faintness, and weariness in welldoing;
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and the Pleasure of an useful Life to our selves and others, instead of that which was a Burden, and a Trouble to both.
and the Pleasure of an useful Life to our selves and Others, instead of that which was a Burden, and a Trouble to both.
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He that is sanctified has so far a well composed Mind:
He that is sanctified has so Far a well composed Mind:
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He has calm Passions, regular Appetites, right and true Thoughts, good, and wise, and safe Inclinations.
He has Cam Passion, regular Appetites, right and true Thoughts, good, and wise, and safe Inclinations.
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He can do that which is good, which his Mind tells him he ought to do, which his Conscience may applaud him for doing;
He can do that which is good, which his Mind tells him he ought to do, which his Conscience may applaud him for doing;
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That which will please God, and bring him Everlasting Advantages. He can delight in Good and Vertuous Actions;
That which will please God, and bring him Everlasting Advantages. He can delight in Good and Virtuous Actions;
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these have a great deal of a pleasing Lustre, and Beauty in them, and he has Eyes to see this now:
these have a great deal of a pleasing Lustre, and Beauty in them, and he has Eyes to see this now:
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He has a mind capable of, and exercised in the discerning of Spiritual things.
He has a mind capable of, and exercised in the discerning of Spiritual things.
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Wisdom, Goodness, Justice, Faithfulness in the exercises and expressions of them are as pleasant to the Observation of a good Man,
Wisdom, goodness, justice, Faithfulness in the exercises and expressions of them Are as pleasant to the Observation of a good Man,
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as the most lovely, and curious Colours are to a sound Eye, or the most harmonious Sounds to a well disposed Ear.
as the most lovely, and curious Colours Are to a found Eye, or the most harmonious Sounds to a well disposed Ear.
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And if the Vertues of a poor, imperfect Man are a delight to him;
And if the Virtues of a poor, imperfect Man Are a delight to him;
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How much more so must the Perfections of the Infinite God be in all the appearances,
How much more so must the Perfections of the Infinite God be in all the appearances,
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and exercises of themselves? With what delight does he view the glorious Rays, and Beams of Divine Truth,
and exercises of themselves? With what delight does he view the glorious Rays, and Beams of Divine Truth,
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and faithfulness, of Wisdom and Righteousness, of Goodness and Mercy, as they they appear in God's works of Creation and Providence,
and faithfulness, of Wisdom and Righteousness, of goodness and Mercy, as they they appear in God's works of Creation and Providence,
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and are scattered about upon this lower World! He is capable of seeing some or other of the Divine Attributes every where;
and Are scattered about upon this lower World! He is capable of seeing Some or other of the Divine Attributes every where;
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and in those Dispensations, which he cannot understand, or reconcile to any other Attribute, he willingly acknowledges, and adores an Incomprehensible Wisdom.
and in those Dispensations, which he cannot understand, or reconcile to any other Attribute, he willingly acknowledges, and adores an Incomprehensible Wisdom.
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The good Man by his spiritual and sanctified State of Mind does take a new,
The good Man by his spiritual and sanctified State of Mind does take a new,
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and a higher delight in the Objects of his Senses, than Beasts, or Carnal men can do:
and a higher delight in the Objects of his Senses, than Beasts, or Carnal men can do:
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He does not stop at a meer sensual delight in them, as they do, but has moreover,
He does not stop At a mere sensual delight in them, as they do, but has moreover,
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and besides that, a very rational, and religious delight in them:
and beside that, a very rational, and religious delight in them:
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He can please himself with admiring in them the traces and footsteps of God's glorious Perfections;
He can please himself with admiring in them the traces and footsteps of God's glorious Perfections;
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In what is suitable, and pleasing to his Appetites, He admires and delights in the Wisdom of God, which adapted those things,
In what is suitable, and pleasing to his Appetites, He admires and delights in the Wisdom of God, which adapted those things,
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and made them so suitable, and that glorious Goodness, which affords so much Pleasure and Happiness to his Creature.
and made them so suitable, and that glorious goodness, which affords so much Pleasure and Happiness to his Creature.
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He delights to praise, and love the Creator and Giver of the good things that he enjoys.
He delights to praise, and love the Creator and Giver of the good things that he enjoys.
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3. Another Exercise and Benefit of the Divine Love is, That he will favourably dispose of all their Affairs in this World,
3. another Exercise and Benefit of the Divine Love is, That he will favourably dispose of all their Affairs in this World,
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for them who are the peculiar Objects of his Favour. It is true, the Scripture says, Those whom God loves, he does rebuke and chasten:
for them who Are the peculiar Objects of his Favour. It is true, the Scripture Says, Those whom God loves, he does rebuke and chasten:
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And accordingly, they especially, and above all men, shall not escape without Affliction, when their Spiritual Condition needs it:
And accordingly, they especially, and above all men, shall not escape without Affliction, when their Spiritual Condition needs it:
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But when God does afflict them, he does this many ways favourably.
But when God does afflict them, he does this many ways favourably.
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His wise, and tender Love takes care, that their Afflictions shall never be too heavy for them, that they shall not continue too long, that they shall redound to their Spiritual,
His wise, and tender Love Takes care, that their Afflictions shall never be too heavy for them, that they shall not continue too long, that they shall redound to their Spiritual,
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and perhaps produce some temporal Advantage. The fruit of them shall be to take away Sin;
and perhaps produce Some temporal Advantage. The fruit of them shall be to take away since;
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and so they shall cure and remore a far greater Evil than themselves are:
and so they shall cure and remore a Far greater Evil than themselves Are:
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And it is an advance towards Happiness, which is very considerable to cure a far greater Evil by a lesser one,
And it is an advance towards Happiness, which is very considerable to cure a Far greater Evil by a lesser one,
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an Eternal Evil by a Temporal one.
an Eternal Evil by a Temporal one.
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Their Afflictions shall bring forth the peaceable fruit of Righteousness; and so, tho they are not joyous,
Their Afflictions shall bring forth the peaceable fruit of Righteousness; and so, though they Are not joyous,
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but grievous in themselves, yet they shall be exceedingly joyous in their Fruits and Effects; when they form in a Man a greater Fear of God, more Meekness and Humility;
but grievous in themselves, yet they shall be exceedingly joyous in their Fruits and Effects; when they from in a Man a greater fear of God, more Meekness and Humility;
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when they teach him Patience and Contentedness, indifferency towards this World, and desires after a better:
when they teach him Patience and Contentedness, indifferency towards this World, and Desires After a better:
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For these, and other good Effects of Affliction, upon those whom God loves, we have reason to say with the Psalmist, Blessed is the man whom God chasteneth,
For these, and other good Effects of Affliction, upon those whom God loves, we have reason to say with the Psalmist, Blessed is the man whom God Chasteneth,
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and teacheth out of his Law. But further, We must consider, that God is a defence to those whom he loves,and Teaches out of his Law. But further, We must Consider, that God is a defence to those whom he loves,
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and David could say, God is my Refuge, as well as my Portion in the Land of the Living.
and David could say, God is my Refuge, as well as my Portion in the Land of the Living.
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Thou wilt bless the Righteous (says he, Psal. 5. 12.) And with Favour wilt thou compass him, as with a Shield. Thou wilt bless the Righteous (Says he, Psalm 5. 12.) And with Favour wilt thou compass him, as with a Shield.
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When he sees it sittest for them, he keeps them safe from Calamites and Afflictions. So he preserved Noah from perishing in the Universal Deluge;
When he sees it Sittest for them, he keeps them safe from Calamites and Afflictions. So he preserved Noah from perishing in the Universal Deluge;
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so he rescued Lot from the Flames of Sodom; so he saved the Israelites in the Red Sea, wherein he drowned the Egyptians. And the assured Protection of the Almighty is a great comfort and satisfaction in the weak and exposed State of this present Life, where innumerable Evils always compass us about:
so he rescued Lot from the Flames of Sodom; so he saved the Israelites in the Read Sea, wherein he drowned the egyptians. And the assured Protection of the Almighty is a great Comfort and satisfaction in the weak and exposed State of this present Life, where innumerable Evils always compass us about:
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Our own weakness and frailty, and the frailty and mutableness of all those things whereof the Prosperity of this Life does consist, render us continually liable to Vexation and Misery.
Our own weakness and frailty, and the frailty and mutableness of all those things whereof the Prosperity of this Life does consist, render us continually liable to Vexation and Misery.
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In this case, and upon this account, it is absolutely necessary to us to have some good Hope of the Divine Protection,
In this case, and upon this account, it is absolutely necessary to us to have Some good Hope of the Divine Protection,
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for the preserving our Minds in any measure of Tranquillity and Peace, and to deliver us from the Wrackings, and Torments of continual Fears.
for the preserving our Minds in any measure of Tranquillity and Peace, and to deliver us from the Wrackings, and Torments of continual Fears.
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How wretched may we see many Men, even in the midst of a large Portion through the want of this Hope? They are even undone, for fear of being undone;
How wretched may we see many Men, even in the midst of a large Portion through the want of this Hope? They Are even undone, for Fear of being undone;
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some almost starve themselves out of the Fear, that they shall fall into want.
Some almost starve themselves out of the fear, that they shall fallen into want.
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This wretched anxiety hinders them from using what they have, and makes them want for fear of wanting it.
This wretched anxiety hinders them from using what they have, and makes them want for Fear of wanting it.
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Hence are those Cares that devour the Thoughts of many Men, that tire, and spend their Bodies, that disturb their Minds, that confound their Reason, that interrupt,
Hence Are those Cares that devour the Thoughts of many Men, that tire, and spend their Bodies, that disturb their Minds, that confound their Reason, that interrupt,
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and break their Sleep, and spoil the Enjoyment even of the best things they have:
and break their Sleep, and spoil the Enjoyment even of the best things they have:
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So unhappy are they while sensible of the mutableness of their Condition, and while they want an assured Trust,
So unhappy Are they while sensible of the mutableness of their Condition, and while they want an assured Trust,
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and reliance upon the Providence of God.
and reliance upon the Providence of God.
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But he whom God loves can rely upon him, he can expect safety from his everwaking, and irresistible Providence;
But he whom God loves can rely upon him, he can expect safety from his everwaking, and irresistible Providence;
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and so is freed from the Torment of these Anxious Cares and Fears.
and so is freed from the Torment of these Anxious Cares and Fears.
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The happy Author of this Psalm, where our Text is, expresses something of the Tranquillity and Peace of his Mind, which was the Effect of God's lifting up the light of his Countenance upon him.
The happy Author of this Psalm, where our Text is, Expresses something of the Tranquillity and Peace of his Mind, which was the Effect of God's lifting up the Light of his Countenance upon him.
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I will both lay me down in peace and sleep, for thou Lord only makest me dwell in safety, Verse 8.I will both lay me down in peace and sleep, for thou Lord only Makest me dwell in safety, Verse 8.
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And as the Man whom God loves, has these comfortable Expectations relating to the Evils, which this Life is exposed to;
And as the Man whom God loves, has these comfortable Expectations relating to the Evils, which this Life is exposed to;
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so he may have as comfortable ones relating to the good things, that may be enjoyed here.
so he may have as comfortable ones relating to the good things, that may be enjoyed Here.
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These are all of them the promised Portion of those whom God loves;
These Are all of them the promised Portion of those whom God loves;
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as the Apostle shews us, in saying, That Godliness hath the Promise of the Life that now is,
as the Apostle shows us, in saying, That Godliness hath the Promise of the Life that now is,
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as well as of that to come. as well as of that to come.
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And when 'tis said, Psal. 84: 11. God will not with-hold any good thing from them that walk uprightly. This is meant of such.
And when it's said, Psalm 84: 11. God will not withhold any good thing from them that walk uprightly. This is meant of such.
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They whom he loves, shall be sure to want no manner of thing that is good for them. They whom he loves, shall be sure to want no manner of thing that is good for them.
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Now, how great Content and Satisfaction may a Man conceive from this Exercise of Divine Love, from God's continual Care of him, and his Affairs!
Now, how great Content and Satisfaction may a Man conceive from this Exercise of Divine Love, from God's continual Care of him, and his Affairs!
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Surely, this is the greatest Felicity in this world, to have all our Affairs regarded by the Wise,
Surely, this is the greatest Felicity in this world, to have all our Affairs regarded by the Wise,
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and Almighty God the Disposer of all things.
and Almighty God the Disposer of all things.
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To be, and know our selves always under the Eye and Care of such a Friend:
To be, and know our selves always under the Eye and Care of such a Friend:
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To have all our Interests regarded, as if they were his own:
To have all our Interests regarded, as if they were his own:
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To have him take upon himself the care of doing us good, and making us happy, of making every thing that befalls us, to redound to our Advantage.
To have him take upon himself the care of doing us good, and making us happy, of making every thing that befalls us, to redound to our Advantage.
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Indeed, this assurance must needs sweeten every Evil that befals us, of what sort soever it is, to think, This is ordered for me by him that loves me;
Indeed, this assurance must needs sweeten every Evil that befalls us, of what sort soever it is, to think, This is ordered for me by him that loves me;
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by him that is as tender of my Well-fare, as I my self could be; by him that is Infinitely wiser than I, and knows what is best for me.
by him that is as tender of my Welfare, as I my self could be; by him that is Infinitely Wiser than I, and knows what is best for me.
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How easy, and calm a condition may that Man's mind be in, at all times, who has this assurance?
How easy, and Cam a condition may that Man's mind be in, At all times, who has this assurance?
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Further, we must reckon that this consideration exceedingly heightens the sweetness of every good we enjoy.
Further, we must reckon that this consideration exceedingly heightens the sweetness of every good we enjoy.
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To consider, this is the Favour of Heaven to me; I receive this Enjoyment from the peculiar Love of God to me.
To Consider, this is the Favour of Heaven to me; I receive this Enjoyment from the peculiar Love of God to me.
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The enjoyment of that which is the Fruit of a Man's own Pains and Labour, adds much to the Pleasure of the Enjoyment:
The enjoyment of that which is the Fruit of a Man's own Pains and Labour, adds much to the Pleasure of the Enjoyment:
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But the Favour of God, and his Blessing contributes much more:
But the Favour of God, and his Blessing contributes much more:
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When I can say, This that I now have, proceeds from that special Favour of Heaven, which takes care of me.
When I can say, This that I now have, proceeds from that special Favour of Heaven, which Takes care of me.
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4. Lastly, The peculiar Favour of God gives to those whom he so loves, an assured,
4. Lastly, The peculiar Favour of God gives to those whom he so loves, an assured,
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and safe Right and Title to the Everlasting Blessedness, which is to come. They are the certain Heirs of Heaven.
and safe Right and Title to the Everlasting Blessedness, which is to come. They Are the certain Heirs of Heaven.
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The Love of the Father is promised to them that believe in Christ: And this Love has promised to give them Eternal Life.
The Love of the Father is promised to them that believe in christ: And this Love has promised to give them Eternal Life.
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His Love will never cease blessing them, till it has made them perfectly Blessed:
His Love will never cease blessing them, till it has made them perfectly Blessed:
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Till it has cured all their Imperfections, has supplied all their Wants, has removed from them all Evil,
Till it has cured all their Imperfections, has supplied all their Wants, has removed from them all Evil,
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and set them safe in perfect Bliss. This is the Condition of the Future Blessedness, which they are designed for:
and Set them safe in perfect Bliss. This is the Condition of the Future Blessedness, which they Are designed for:
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No desirable Thing shall be wanting there,, neither shall any evil encumber it:
No desirable Thing shall be wanting there,, neither shall any evil encumber it:
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And this shall be the Rich, and Bounteous, and Everlasting Portion of those whom God loves.
And this shall be the Rich, and Bounteous, and Everlasting Portion of those whom God loves.
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They may expect, that the good Work of Sanctification, which is begun in them, shall be perfected unto the Day of Jesus Christ:
They may expect, that the good Work of Sanctification, which is begun in them, shall be perfected unto the Day of jesus christ:
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That the Lord Jesus will keep them from every Evil work and preserve them to his Heavenly Kingdom. That the Lord jesus will keep them from every Evil work and preserve them to his Heavenly Kingdom.
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And how comfortably must a Man spend his Days under this joyful Expectation. Every thing here may mind him of his Home, the happy Canaan above:
And how comfortably must a Man spend his Days under this joyful Expectation. Every thing Here may mind him of his Home, the happy Canaan above:
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The good things here may tell him of better there;
The good things Here may tell him of better there;
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and when any of these please, he can say, How much more pleasant are the things which are there? The Griefs on Earth may put him in mind of the Joys of Heaven;
and when any of these please, he can say, How much more pleasant Are the things which Are there? The Griefs on Earth may put him in mind of the Joys of Heaven;
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and when any thing troubles him here, he can consider there is no such trouble there.
and when any thing Troubles him Here, he can Consider there is no such trouble there.
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The Mutation of Earthly things, may call to his Mind the Stability and Durableness of the Heavenly;
The Mutation of Earthly things, may call to his Mind the Stability and Durableness of the Heavenly;
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and this may comfort, when the other vexes him.
and this may Comfort, when the other vexes him.
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How pleasantly does he spend his Days, that is, all his Life long travelling towards Heaven.
How pleasantly does he spend his Days, that is, all his Life long traveling towards Heaven.
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It does not trouble him to perceive his Time waste, and spend its self apace:
It does not trouble him to perceive his Time waste, and spend its self apace:
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His Heart, and Affections are removed to Heaven already, and he is glad that Time makes haste to remove his Person thither too:
His Heart, and Affections Are removed to Heaven already, and he is glad that Time makes haste to remove his Person thither too:
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He is glad to think that it is continually doing so.
He is glad to think that it is continually doing so.
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He knows that whenever Time shall commit him to Eternity, he shall go from lower degrees of Happiness to higher;
He knows that whenever Time shall commit him to Eternity, he shall go from lower Degrees of Happiness to higher;
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from that which suffers some Interruptions here, at least, as to the Sense and Enjoyment of it, to that which shall never know any Interruptions.
from that which suffers Some Interruptions Here, At least, as to the Sense and Enjoyment of it, to that which shall never know any Interruptions.
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The Light of God's Countenance may have some Intervals of Darkness now mingled with it;
The Light of God's Countenance may have Some Intervals of Darkness now mingled with it;
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but then it shall shine bright upon him for ever, and make a continually happy Day of Glory.
but then it shall shine bright upon him for ever, and make a continually happy Day of Glory.
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He goes from a mixed Happiness to a pure and perfect one: He does not go naked out of the World;
He Goes from a mixed Happiness to a pure and perfect one: He does not go naked out of the World;
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but well provided for in another, since God will there be his everlasting Portion, and exceeding great Reward.
but well provided for in Another, since God will there be his everlasting Portion, and exceeding great Reward.
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Now I have done the Proof of this Truth, That the Favour of God, is the most desirable Good,
Now I have done the Proof of this Truth, That the Favour of God, is the most desirable Good,
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and the enjoyment of that, the best Spring and Fountain of our Happiness and Comfort.
and the enjoyment of that, the best Spring and Fountain of our Happiness and Comfort.
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I have dwelt long upon this (as I said the Discourse would chiefly be employed in it) and may, I think, be excused for staying long among so many pleasant Thoughts,
I have dwelled long upon this (as I said the Discourse would chiefly be employed in it) and may, I think, be excused for staying long among so many pleasant Thoughts,
pns11 vhb vvn av-j p-acp d (c-acp pns11 vvd dt n1 vmd av-jn vbi vvn p-acp pn31) cc vmb, pns11 vvb, vbb vvn p-acp vvg av-j p-acp av d j n2,
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as the Love of God suggests.
as the Love of God suggests.
c-acp dt n1 pp-f np1 vvz.
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Application. I shall say but little now for Application of these things, because I intend the following Discourse to be Applicatory of this.Application. I shall say but little now for Application of these things, Because I intend the following Discourse to be Applicatory of this.
n1. pns11 vmb vvi p-acp j av p-acp n1 pp-f d n2, c-acp pns11 vvb dt j-vvg n1 pc-acp vbi j pp-f d.
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For the present, let us reflect a little upon what has been said.
For the present, let us reflect a little upon what has been said.
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And do not these things which have been said of the Love of God, naturally lead us to condemn both in our selves,
And do not these things which have been said of the Love of God, naturally led us to condemn both in our selves,
cc vdb xx d n2 r-crq vhb vbn vvn pp-f dt n1 pp-f np1, av-j vvb pno12 pc-acp vvi d p-acp po12 n2,
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or others, all the neglect there is among us, of so matchless a Benefit? Is it not a wonderful thing, that Mankind should neglect the Love of God? That it should be common,
or Others, all the neglect there is among us, of so matchless a Benefit? Is it not a wondered thing, that Mankind should neglect the Love of God? That it should be Common,
cc n2-jn, d dt n1 pc-acp vbz p-acp pno12, pp-f av j dt n1? vbz pn31 xx dt j n1, cst n1 vmd vvi dt n1 pp-f np1? cst pn31 vmd vbi j,
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and general among Men to have little or no Concern for an Interest in that? And yet it is thus with the World.
and general among Men to have little or no Concern for an Interest in that? And yet it is thus with the World.
cc n1 p-acp n2 pc-acp vhi j cc dx vvi p-acp dt n1 p-acp d? cc av pn31 vbz av p-acp dt n1.
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The Psalmist here does not say, There be many that say, Lord, lift thou up the light of thy Countenance upon us: Alas!
The Psalmist Here does not say, There be many that say, Lord, lift thou up the Light of thy Countenance upon us: Alas!
dt n1 av vdz xx vvi, pc-acp vbi d cst vvb, n1, vvb pns21 a-acp dt n1 pp-f po21 n1 p-acp pno12: uh!
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the Many follow other Goods, and neglect this;
the Many follow other Goods, and neglect this;
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They spend their Labour for that which is not Bread, and their Mony for that which will not profit, and neglect the true Felicity.
They spend their Labour for that which is not Bred, and their Money for that which will not profit, and neglect the true Felicity.
pns32 vvb po32 n1 p-acp d r-crq vbz xx n1, cc po32 n1 p-acp d r-crq vmb xx vvi, cc vvi dt j n1.
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There is nothing so little minded in the World, as the securing an Interest in the Love of God.
There is nothing so little minded in the World, as the securing an Interest in the Love of God.
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There are many guilty of this, that do not observe it in themselves. Let us see then, who must be charged with this Folly;
There Are many guilty of this, that do not observe it in themselves. Let us see then, who must be charged with this Folly;
pc-acp vbr d j pp-f d, cst vdb xx vvi pn31 p-acp px32. vvb pno12 vvi av, r-crq vmb vbi vvn p-acp d n1;
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that so we may discover what there is of it in our selves.
that so we may discover what there is of it in our selves.
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Some look upon the Love of God, as a thing that will come of its self, without any seeking, or endeavours after it;
some look upon the Love of God, as a thing that will come of its self, without any seeking, or endeavours After it;
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and it is a very cheap thing in their Opinion of it:
and it is a very cheap thing in their Opinion of it:
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They have such an Opinion of the Goodness of God, that they think he cannot be affronted,
They have such an Opinion of the goodness of God, that they think he cannot be affronted,
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or displeased, but will love them, however they carry themselves towards him: They think he will love them, tho they do not much care for his Love,
or displeased, but will love them, however they carry themselves towards him: They think he will love them, though they do not much care for his Love,
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tho they never seek, tho they continually forfeit and despise it: They think indeed, that he will cast Pearls before Swine.
though they never seek, though they continually forfeit and despise it: They think indeed, that he will cast Pearls before Swine.
cs pns32 av-x vvb, cs pns32 av-j vvi cc vvi pn31: pns32 vvb av, cst pns31 vmb vvi n2 p-acp n1.
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Many really do not value the Love of God, they do not consider the Necessity and Worth of it.
Many really do not valve the Love of God, they do not Consider the Necessity and Worth of it.
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They have God himself very little in their Thoughts, and so they do not know, or they consider not the Importance of an Interest in his Love.
They have God himself very little in their Thoughts, and so they do not know, or they Consider not the Importance of an Interest in his Love.
pns32 vhb n1 px31 av av-j p-acp po32 n2, cc av pns32 vdb xx vvi, cc pns32 vvb xx dt n1 pp-f dt n1 p-acp po31 n1.
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They do not consider that an Over-ruling Providence mingles its self with all things: That they have all they enjoy from him:
They do not Consider that an Overruling Providence mingles its self with all things: That they have all they enjoy from him:
pns32 vdb xx vvi cst dt j n1 vvz po31 n1 p-acp d n2: cst pns32 vhb d pns32 vvb p-acp pno31:
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That they must be Beholden to him for an Happy Life on Earth;
That they must be Beholden to him for an Happy Life on Earth;
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and they banish utterly from their Thoughts all concern, and care about the Life to come.
and they banish utterly from their Thoughts all concern, and care about the Life to come.
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Is not any thing preferr'd by a great many before this that comes in competition with it? Do they not value a little unprofitabl Gain, a little foolish Pleasure, a little slippery Honour,
Is not any thing preferred by a great many before this that comes in competition with it? Do they not valve a little unprofitabl Gain, a little foolish Pleasure, a little slippery Honour,
vbz xx d n1 vvn p-acp dt j d p-acp d cst vvz p-acp n1 p-acp pn31? vdb pns32 xx vvi dt j j n1, dt j j n1, dt j j n1,
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and the most transient Gratisications of their desires of any sort, more than the Love of an Infinite, Eternal God? Do not men commonly expect their Happiness from the things of this World;
and the most Transient Gratisications of their Desires of any sort, more than the Love of an Infinite, Eternal God? Do not men commonly expect their Happiness from the things of this World;
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from what they can see, or taste, or feel? Are not sensible things most sensible to the dull,
from what they can see, or taste, or feel? are not sensible things most sensible to the dull,
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and carnal Minds of Men? How little Charm, or Invitation has this thin, invisible Blessing with it to a great many? They forget that the things which are not seen, are Eternal;
and carnal Minds of Men? How little Charm, or Invitation has this thin, invisible Blessing with it to a great many? They forget that the things which Are not seen, Are Eternal;
cc j n2 pp-f n2? q-crq j n1, cc n1 vhz d j, j n1 p-acp pn31 p-acp dt j d? pns32 vvb cst dt n2 r-crq vbr xx vvn, vbr j;
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That Spiritu-things are the greatest, and the most considerable. Spiritual things are as nothing to them;
That Spiritu-things Are the greatest, and the most considerable. Spiritual things Are as nothing to them;
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they have not the Senses of their Minds exercised to discern such things. And further:
they have not the Senses of their Minds exercised to discern such things. And further:
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Are there not many, that never had a serious, enquiring Thought, whether they are in Favour with God or not? Whether the Almighty be to them a Friend,
are there not many, that never had a serious, inquiring Thought, whither they Are in Favour with God or not? Whither the Almighty be to them a Friend,
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or an Enemy? That never did set themselves down, seriously to examine into this Matter,
or an Enemy? That never did Set themselves down, seriously to examine into this Matter,
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or that would continue the enquiry till they came to a well-grounded Determination concerning their State:
or that would continue the enquiry till they Come to a well-grounded Determination Concerning their State:
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And do such indeed desire an Interest in the Love of God?
And do such indeed desire an Interest in the Love of God?
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Are there not also many that take no care to please God, who follow their own Inclinations, without any regard to his Will and Laws,
are there not also many that take no care to please God, who follow their own Inclinations, without any regard to his Will and Laws,
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and so do daily affront, and displease him? And and are these concern'd for an Interest in his Favour? These that live in gainful,
and so do daily affront, and displease him? And and Are these concerned for an Interest in his Favour? These that live in gainful,
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or pleasant Sins, and will not be persuaded to leave them for the Favour of God? Or, they that live in the habitual, constant Practice of the most needless Sins, such as Swearing, Cursing, Backbiting, Slandering;
or pleasant Sins, and will not be persuaded to leave them for the Favour of God? Or, they that live in the habitual, constant Practice of the most needless Sins, such as Swearing, Cursing, Backbiting, Slandering;
cc j n2, cc vmb xx vbi vvn pc-acp vvi pno32 p-acp dt n1 pp-f np1? cc, pns32 cst vvb p-acp dt j, j n1 pp-f dt av-ds j n2, d c-acp vvg, vvg, n1, vvg;
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or in the most mischievous, and hurtful Sins, such as Intemperance and Prodigality, and will not leave them for the Favour of God;
or in the most mischievous, and hurtful Sins, such as Intemperance and Prodigality, and will not leave them for the Favour of God;
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Are they concern'd for an Interest in that?
are they concerned for an Interest in that?
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How many besides are there, that put off this Concern and Care, and bid it stand by till they have accomplisht some other Designs? Do they not think, that they may accomplish Designs, which will be of Advantage to them without the Favour and Blessing of God upon them? Do they not think those Designs more necessary,
How many beside Are there, that put off this Concern and Care, and bid it stand by till they have accomplished Some other Designs? Do they not think, that they may accomplish Designs, which will be of Advantage to them without the Favour and Blessing of God upon them? Do they not think those Designs more necessary,
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and advantagious to them than that? And is not this to slight, and undervalue that? To account it but a needless,
and advantageous to them than that? And is not this to slight, and undervalue that? To account it but a needless,
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or an indifferent thing? Thus it is but too evident, that a great many neglect this Blessedness.
or an indifferent thing? Thus it is but too evident, that a great many neglect this Blessedness.
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And by these things we may understand our selves, if we will compare them with our own Carriage,
And by these things we may understand our selves, if we will compare them with our own Carriage,
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and may see whether we have been in this Folly or not:
and may see whither we have been in this Folly or not:
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And indeed it may hereby appear, that the best of us may charge our selves with having been too deep in it;
And indeed it may hereby appear, that the best of us may charge our selves with having been too deep in it;
cc av pn31 vmb av vvi, cst dt js pp-f pno12 vmb vvi po12 n2 p-acp vhg vbn av j-jn p-acp pn31;
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that we have followed the things which are seen too much, and the unseen things too little:
that we have followed the things which Are seen too much, and the unseen things too little:
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We have loved, and sought the Creature more than the Creator.
We have loved, and sought the Creature more than the Creator.
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But we must not observe this without making our selves sensible of the Guilt, and Folly of it,
But we must not observe this without making our selves sensible of the Gilded, and Folly of it,
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and Resolutions to be careful for the future, that we may avoid it. Let this then be the Matter of our Shame and Sorrow.
and Resolutions to be careful for the future, that we may avoid it. Let this then be the Matter of our Shame and Sorrow.
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Let us consider how we must needs have offended God herein;
Let us Consider how we must needs have offended God herein;
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That we have been guilty of the Idolatry of the Heart in loving, and seeking more the things of this World, than the enjoyment of God;
That we have been guilty of the Idolatry of the Heart in loving, and seeking more the things of this World, than the enjoyment of God;
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that we have been herein very ungrateful to his Creating Goodness, in despising and neglecting that Happiness which he made us capable to enjoy;
that we have been herein very ungrateful to his Creating goodness, in despising and neglecting that Happiness which he made us capable to enjoy;
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that we have despised the Blood, and Death of the Redeemer, whereby an Attonement has been made for our Sins,
that we have despised the Blood, and Death of the Redeemer, whereby an Atonement has been made for our Sins,
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and Salvation purchast for us at a costly Rate, even the Salvation which herein we have neglected.
and Salvation purchased for us At a costly Rate, even the Salvation which herein we have neglected.
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Let us own then, that we have greatly sinned, so far as we have been guilty in this Matter,
Let us own then, that we have greatly sinned, so Far as we have been guilty in this Matter,
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and have deserved the most terrible Punishment:
and have deserved the most terrible Punishment:
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We have deserved that God should put us off with any thing rather than his Love,
We have deserved that God should put us off with any thing rather than his Love,
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while we have been seeking any thing more than that: We deserve to feel the everlasting Terrors of his Anger, if we despise his Love;
while we have been seeking any thing more than that: We deserve to feel the everlasting Terrors of his Anger, if we despise his Love;
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and may reckon it an amazing Instance of his Mercy and Patience, that we are yet spared,
and may reckon it an amazing Instance of his Mercy and Patience, that we Are yet spared,
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and have time to recollect, and amend our selves. Let us confess our Sin, and resolve to amend it.
and have time to recollect, and amend our selves. Let us confess our since, and resolve to amend it.
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Let us, by frequent consideration of the Necessity, the Usefulness, the Happiness of God's Favour, bring our selves to have a mighty esteem and value for it,
Let us, by frequent consideration of the Necessity, the Usefulness, the Happiness of God's Favour, bring our selves to have a mighty esteem and valve for it,
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and raise in our selves the most earnest desires, and longings after it.
and raise in our selves the most earnest Desires, and longings After it.
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Let us readily put far away from us all things that will forfeit, and lose the Favour of God.
Let us readily put Far away from us all things that will forfeit, and loose the Favour of God.
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Let us be diligent and industrious in our Duty, in doing the things that will please him;
Let us be diligent and Industria in our Duty, in doing the things that will please him;
vvb pno12 vbi j cc j p-acp po12 n1, p-acp vdg dt n2 cst vmb vvi pno31;
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And then, let us ask for this, and we shall receive it; Let us seek, and we shall find;
And then, let us ask for this, and we shall receive it; Let us seek, and we shall find;
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let us knock, and this full Treasury of Blessings, shall be opened to us. let us knock, and this full Treasury of Blessings, shall be opened to us.
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THE PRAYER. INfinite, and Almighty Lord our God:
THE PRAYER. INfinite, and Almighty Lord our God:
dt n1. j, cc j-jn n1 po12 n1:
(9) prayer (DIV2)
98
Page 72
992
Thou art he who hast made the Heavens and the Earth, and the Sea, and all that is in them;
Thou art he who haste made the Heavens and the Earth, and the Sea, and all that is in them;
pns21 vb2r pns31 r-crq n1 vvd dt n2 cc dt n1, cc dt n1, cc d cst vbz p-acp pno32;
(9) prayer (DIV2)
99
Page 72
993
Thou art the Fountain Good, and the sufficiency of every Creature in Heaven and Earth.
Thou art the Fountain Good, and the sufficiency of every Creature in Heaven and Earth.
pns21 vb2r dt n1 j, cc dt n1 pp-f d n1 p-acp n1 cc n1.
(9) prayer (DIV2)
99
Page 72
994
We acknowledge, O Lord, it is in thee that we live, move, and have our Being,
We acknowledge, Oh Lord, it is in thee that we live, move, and have our Being,
pns12 vvb, uh n1, pn31 vbz p-acp pno21 cst pns12 vvb, vvb, cc vhb po12 vbg,
(9) prayer (DIV2)
99
Page 72
995
and all our fresh Springs are in thee.
and all our fresh Springs Are in thee.
cc d po12 j n2 vbr p-acp pno21.
(9) prayer (DIV2)
99
Page 72
996
Thou art an Infinite Good, and after all thy Communications to thy Creatures dost remain the same;
Thou art an Infinite Good, and After all thy Communications to thy Creatures dost remain the same;
pns21 vb2r dt j j, cc p-acp d po21 n2 p-acp po21 n2 vd2 vvi dt d;
(9) prayer (DIV2)
99
Page 72
997
In thee still, does all Fulness dwell. To thee, O Lord, do we poor and miserable Creatures make our humble Addresses:
In thee still, does all Fullness dwell. To thee, Oh Lord, do we poor and miserable Creatures make our humble Addresses:
p-acp pno21 av, vdz d n1 vvi. p-acp pno21, uh n1, vdb pns12 j cc j n2 vvb po12 j n2:
(9) prayer (DIV2)
99
Page 72
998
Thou alone hast the words of Eternal Life; Thou only, canst make us happy;
Thou alone haste the words of Eternal Life; Thou only, Canst make us happy;
pns21 j n1 dt n2 pp-f j n1; pns21 j, vm2 vvi pno12 j;
(9) prayer (DIV2)
99
Page 72
999
In thy Favour is Life, even Eternal Life, and thy loving kindness extends beyond the bounds of our present mortal Life.
In thy Favour is Life, even Eternal Life, and thy loving kindness extends beyond the bounds of our present Mortal Life.
p-acp po21 n1 vbz n1, av j n1, cc po21 j-vvg n1 vvz p-acp dt n2 pp-f po12 j j-jn n1.
(9) prayer (DIV2)
99
Page 72
1000
Oh Lord, lift thou up the light of thy Countenance upon us, and bless, and be merciful unto us:
O Lord, lift thou up the Light of thy Countenance upon us, and bless, and be merciful unto us:
uh n1, vvb pns21 p-acp dt n1 pp-f po21 n1 p-acp pno12, cc vvb, cc vbi j p-acp pno12:
(9) prayer (DIV2)
99
Page 72
1001
Enlighten our darkness, strengthen our weakness, sanctisy our unholy and polluted Natures;
Enlighten our darkness, strengthen our weakness, sanctisy our unholy and polluted Nature's;
vvi po12 n1, vvb po12 n1, av-j po12 j cc j-vvn n2;
(9) prayer (DIV2)
99
Page 72
1002
communicate of thy fulness to the supply of all our wants, that we may rejoice in thy Goodness,
communicate of thy fullness to the supply of all our Wants, that we may rejoice in thy goodness,
vvb pp-f po21 n1 p-acp dt n1 pp-f d po12 n2, cst pns12 vmb vvi p-acp po21 n1,
(9) prayer (DIV2)
99
Page 72
1003
and always live to thy Glory.
and always live to thy Glory.
cc av vvb p-acp po21 n1.
(9) prayer (DIV2)
99
Page 72
1004
Lord, we humble and abase our selves before thee, for that we have heretofore so little valued thy Favour,
Lord, we humble and abase our selves before thee, for that we have heretofore so little valued thy Favour,
n1, pns12 j cc vvi po12 n2 p-acp pno21, c-acp cst pns12 vhb av av av-j vvn po21 n1,
(9) prayer (DIV2)
99
Page 72
1005
or concern'd our selves to enjoy it: We foolish Creatures have been ready to prefer any thing before it;
or concerned our selves to enjoy it: We foolish Creatures have been ready to prefer any thing before it;
cc vvn po12 n2 pc-acp vvi pn31: pns12 j n2 vhb vbn j pc-acp vvi d n1 c-acp pn31;
(9) prayer (DIV2)
99
Page 72
1006
we have valued the gratifying of impertment and unreasonable desires, the getting a little worldly Gain, the enjoying a little sensual Pleasure, above the matchless Blessings of thy Love.
we have valued the gratifying of impertment and unreasonable Desires, the getting a little worldly Gain, the enjoying a little sensual Pleasure, above the matchless Blessings of thy Love.
pns12 vhb vvn dt vvg pp-f j cc j n2, dt vvg dt j j n1, dt vvg dt j j n1, p-acp dt j n2 pp-f po21 n1.
(9) prayer (DIV2)
99
Page 72
1007
We have not believed thy Goodness, nor been able to trust thy Favour and Love, to take care of, and provide for us.
We have not believed thy goodness, nor been able to trust thy Favour and Love, to take care of, and provide for us.
pns12 vhb xx vvn po21 n1, ccx vbi j pc-acp vvi po21 n1 cc n1, pc-acp vvi n1 pp-f, cc vvi p-acp pno12.
(9) prayer (DIV2)
99
Page 72
1008
Thus are we exceeding guilty, and while we remain thus estranged from thee, we can never be happy.
Thus Are we exceeding guilty, and while we remain thus estranged from thee, we can never be happy.
av vbr pns12 vvg j, cc cs pns12 vvb av vvn p-acp pno21, pns12 vmb av-x vbi j.
(9) prayer (DIV2)
99
Page 72
1009
We beseech thee, O Lord, deal not with us after our Sins, neither reward us according our to our Iniquities:
We beseech thee, Oh Lord, deal not with us After our Sins, neither reward us according our to our Iniquities:
pns12 vvb pno21, uh n1, vvb xx p-acp pno12 p-acp po12 n2, av-dx vvi pno12 p-acp po12 p-acp po12 n2:
(9) prayer (DIV2)
99
Page 73
1010
When we humbly confess our Sins, do thou graciously forgive them, and cleanse us from all our unrighteousness.
When we humbly confess our Sins, do thou graciously forgive them, and cleanse us from all our unrighteousness.
c-crq pns12 av-j vvb po12 n2, vdb pns21 av-j vvi pno32, cc vvb pno12 p-acp d po12 n1.
(9) prayer (DIV2)
99
Page 73
1011
Make us for the future to value thy Love above all things;
Make us for the future to valve thy Love above all things;
n1 pno12 p-acp dt j-jn pc-acp vvi po21 n1 p-acp d n2;
(9) prayer (DIV2)
99
Page 73
1012
and therefore to set our selves with great care to do those things that are well-pleasing in thy sight,
and Therefore to Set our selves with great care to do those things that Are Well-pleasing in thy sighed,
cc av pc-acp vvi po12 n2 p-acp j n1 pc-acp vdi d n2 cst vbr j p-acp po21 n1,
(9) prayer (DIV2)
99
Page 73
1013
and to avoid whatever is offensive to the pure Eyes of thy Glory.
and to avoid whatever is offensive to the pure Eyes of thy Glory.
cc pc-acp vvi r-crq vbz j p-acp dt j n2 pp-f po21 n1.
(9) prayer (DIV2)
99
Page 73
1014
Let us be sensible that it is only the pure in Heart that can see thee,
Let us be sensible that it is only the pure in Heart that can see thee,
vvb pno12 vbi j cst pn31 vbz av-j dt j p-acp n1 cst vmb vvi pno21,
(9) prayer (DIV2)
99
Page 73
1015
and therefore be industrious to cleanse our selves from all filthiness both of Flesh and Spirit, perfecting Holiness in thy Fear.
and Therefore be Industria to cleanse our selves from all filthiness both of Flesh and Spirit, perfecting Holiness in thy fear.
cc av vbi j pc-acp vvi po12 n2 p-acp d n1 av-d pp-f n1 cc n1, vvg n1 p-acp po21 n1.
(9) prayer (DIV2)
99
Page 73
1016
Lord, we give thanks for thy Forbearance and Patience towards us, that thou hast not yet cut us off,
Lord, we give thanks for thy Forbearance and Patience towards us, that thou hast not yet Cut us off,
n1, pns12 vvb n2 p-acp po21 n1 cc n1 p-acp pno12, cst pns21 vh2 xx av vvi pno12 a-acp,
(9) prayer (DIV2)
99
Page 73
1017
and sent us to Eternal misery; that we have yet Means of Grace, and Hopes of Glory:
and sent us to Eternal misery; that we have yet Means of Grace, and Hope's of Glory:
cc vvd pno12 p-acp j n1; cst pns12 vhb av n2 pp-f n1, cc ng1 pp-f n1:
(9) prayer (DIV2)
99
Page 73
1018
Let thy Goodness, and Forbearance lead us effectually to unfeigned Repentance, and end in a full remission of all our Sins.
Let thy goodness, and Forbearance led us effectually to unfeigned Repentance, and end in a full remission of all our Sins.
vvb po21 n1, cc n1 vvb pno12 av-j p-acp j n1, cc vvi p-acp dt j n1 pp-f d po12 n2.
(9) prayer (DIV2)
99
Page 73
1019
Transform us into thy likeness by the renewing of our Minds, and let the light of thy Countenance beautify and adorn us:
Transform us into thy likeness by the renewing of our Minds, and let the Light of thy Countenance beautify and adorn us:
vvb pno12 p-acp po21 n1 p-acp dt vvg pp-f po12 n2, cc vvb dt n1 pp-f po21 n1 vvi cc vvi pno12:
(9) prayer (DIV2)
99
Page 73
1020
Love us into loveliness, Oh thou Almighty Love, that thou mayest then delight in us, and we as we ought, may have our chief delight in thee.
Love us into loveliness, O thou Almighty Love, that thou Mayest then delight in us, and we as we ought, may have our chief delight in thee.
vvb pno12 p-acp n1, uh pns21 j-jn n1, cst pns21 vm2 av vvi p-acp pno12, cc pns12 p-acp pns12 vmd, vmb vhi po12 j-jn n1 p-acp pno21.
(9) prayer (DIV2)
99
Page 73
1021
We pray thee, shew Mercy to all Mankind: Pour out thy Spirit upon all Flesh, that they may know thee, and seek thee,
We pray thee, show Mercy to all Mankind: Pour out thy Spirit upon all Flesh, that they may know thee, and seek thee,
pns12 vvb pno21, vvb n1 p-acp d n1: vvb av po21 n1 p-acp d n1, cst pns32 vmb vvi pno21, cc vvb pno21,
(9) prayer (DIV2)
100
Page 73
1022
and find, and praise thee, and rejoice in thy abundant Goodness. Let thy continual Pity cleanse, and defend thy Church.
and find, and praise thee, and rejoice in thy abundant goodness. Let thy continual Pity cleanse, and defend thy Church.
cc vvi, cc vvb pno21, cc vvi p-acp po21 j n1. vvb po21 j n1 vvi, cc vvb po21 n1.
(9) prayer (DIV2)
100
Page 73
1023
Lord, look down in mercy upon us, and bless us, that all the ends of the World may fear thee.
Lord, look down in mercy upon us, and bless us, that all the ends of the World may Fear thee.
n1, vvb a-acp p-acp n1 p-acp pno12, cc vvb pno12, cst d dt n2 pp-f dt n1 vmb vvi pno21.
(9) prayer (DIV2)
100
Page 73
1024
We pray thee do good to these Nations in which we live, according thy infinite Sufficiency, and our Necessities:
We pray thee do good to these nations in which we live, according thy infinite Sufficiency, and our Necessities:
pns12 vvb pno21 vdb j p-acp d n2 p-acp r-crq pns12 vvb, vvg po21 j n1, cc po12 n2:
(9) prayer (DIV2)
100
Page 73
1025
Oh let not our Iniquities with-hold good things from us, but according to the multitude of thy tender Compassions, blot out all our Transgressions:
O let not our Iniquities withhold good things from us, but according to the multitude of thy tender Compassions, blot out all our Transgressions:
uh vvb xx po12 n2 vvi j n2 p-acp pno12, cc-acp vvg p-acp dt n1 pp-f po21 j n2, vvb av d po12 n2:
(9) prayer (DIV2)
100
Page 73
1026
Bless our Gracious King and Queen;
Bless our Gracious King and Queen;
vvb po12 j n1 cc n1;
(9) prayer (DIV2)
100
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1027
and make the one a Nursing Father, and the other a Nursing Mother to that part of thy Church, which thou hast planted among us;
and make the one a Nursing Father, and the other a Nursing Mother to that part of thy Church, which thou hast planted among us;
cc vvb dt crd dt n-vvg n1, cc dt j-jn dt n-vvg n1 p-acp d n1 pp-f po21 n1, r-crq pns21 vh2 vvn p-acp pno12;
(9) prayer (DIV2)
100
Page 73
1028
and let their good Influence extend further to the Benefit of it, and make Them the Honourable Instruments of Establishing Peace and Truth, not only in these,
and let their good Influence extend further to the Benefit of it, and make Them the Honourable Instruments of Establishing Peace and Truth, not only in these,
cc vvb po32 j n1 vvi av-jc p-acp dt n1 pp-f pn31, cc vvi pno32 dt j n2 pp-f vvg n1 cc n1, xx av-j p-acp d,
(9) prayer (DIV2)
100
Page 73
1029
but also in the Neighbouring Nations, to the Glory of thy great Name.
but also in the Neighbouring nations, to the Glory of thy great Name.
cc-acp av p-acp dt j-vvg n2, p-acp dt n1 pp-f po21 j n1.
(9) prayer (DIV2)
100
Page 74
1030
Bless all Ranks, and Degrees of Men among us, and make them to live to thy Glory, to be conformable,
Bless all Ranks, and Degrees of Men among us, and make them to live to thy Glory, to be conformable,
np1 d n2, cc n2 pp-f n2 p-acp pno12, cc vvi pno32 pc-acp vvi p-acp po21 n1, pc-acp vbi j,
(9) prayer (DIV2)
100
Page 74
1031
and obedient to our Governours, and useful, peaceable, righteous, and charitable one towards another in their several Stations.
and obedient to our Governors, and useful, peaceable, righteous, and charitable one towards Another in their several Stations.
cc j p-acp po12 n2, cc j, j, j, cc j pi p-acp n-jn p-acp po32 j n2.
(9) prayer (DIV2)
100
Page 74
1032
We humbly pray for all Friends, Relations, Benefactors; bless, and preserve them from every evil Work, and conduct them to thy Heavenly Kingdom.
We humbly pray for all Friends, Relations, Benefactors; bless, and preserve them from every evil Work, and conduct them to thy Heavenly Kingdom.
pns12 av-j vvb p-acp d n2, n2, n2; vvb, cc vvi pno32 p-acp d j-jn n1, cc vvi pno32 p-acp po21 j n1.
(9) prayer (DIV2)
100
Page 74
1033
Let this Day, Oh Lord, be happy to us in the fruitful, and effectual Influences of thy Ordinances upon our Hearts and Lives:
Let this Day, O Lord, be happy to us in the fruitful, and effectual Influences of thy Ordinances upon our Hearts and Lives:
vvb d n1, uh n1, vbb j p-acp pno12 p-acp dt j, cc j n2 pp-f po21 n2 p-acp po12 n2 cc n2:
(9) prayer (DIV2)
101
Page 74
1034
Let us not be forgetful Hearers, but be Doers of thy Word, that we may be blest in our Deed. Grant us to lie down in Peace this Night, to rest in Safety:
Let us not be forgetful Hearers, but be Doers of thy Word, that we may be blessed in our Deed. Grant us to lie down in Peace this Night, to rest in Safety:
vvb pno12 xx vbi j n2, cc-acp vbb n2 pp-f po21 n1, cst pns12 vmb vbi vvn p-acp po12 n1 n1 pno12 pc-acp vvi a-acp p-acp n1 d n1, pc-acp vvi p-acp n1:
(9) prayer (DIV2)
101
Page 74
1035
And be thou, O God, our Portion and Refuge in the Land of the Living,
And be thou, Oh God, our Portion and Refuge in the Land of the Living,
cc vbi pns21, uh np1, po12 n1 cc n1 p-acp dt n1 pp-f dt j-vvg,
(9) prayer (DIV2)
101
Page 74
1036
and hereafter our exceeding great Reward, for the sake of Jesus Christ, in whose Name and Words, we further present our Requests unto thee, saying,
and hereafter our exceeding great Reward, for the sake of jesus christ, in whose Name and Words, we further present our Requests unto thee, saying,
cc av po12 j-vvg j n1, p-acp dt n1 pp-f np1 np1, p-acp rg-crq n1 cc n2, pns12 av-j vvb po12 n2 p-acp pno21, vvg,
(9) prayer (DIV2)
101
Page 74
1037
OƲR Father, which art in Heaven; Hallowed be thy Name. Thy Kingdom come. Thy will be done in Earth as it is in Heaven. OƲR Father, which art in Heaven; Hallowed be thy Name. Thy Kingdom come. Thy will be done in Earth as it is in Heaven.
j n1, r-crq n1 p-acp n1; vvn vbb po21 n1. po21 n1 vvi. po21 n1 vbi vdn p-acp n1 c-acp pn31 vbz p-acp n1.
(9) prayer (DIV2)
102
Page 74
1038
Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us.
Give us this day our daily bred. And forgive us our Trespasses, as we forgive them that trespass against us.
vvb pno12 d n1 po12 j n1. cc vvb pno12 po12 n2, c-acp pns12 vvb pno32 d n1 p-acp pno12.
(9) prayer (DIV2)
102
Page 74
1039
And lead us not into temptation; But deliver us from evil. Amen.And led us not into temptation; But deliver us from evil. Amen.
cc vvb pno12 xx p-acp n1; cc-acp vvb pno12 p-acp n-jn. uh-n.
(9) prayer (DIV2)
102
Page 74
1040
THE Heavenly Mind, DESCRIBED and URGED.
THE Heavenly Mind, DESCRIBED and URGED.
dt j n1, vvn cc vvn.
(10) sermon (DIV1)
102
Page 75
1041
Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour, Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
vvb pno12 vvi. vvb pno12, uh n1, p-acp d po12 n2-vdg p-acp po21 av-ds j n1,
(10) sermon (DIV1)
102
Page 75
1042
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
cc av-jc pno12 p-acp po21 j n1, cst p-acp d po12 n2 vvn, vvd cc vvn p-acp pno21, pns12 vmb vvi po21 j n1,
(10) sermon (DIV1)
102
Page 75
1043
and finally by thy Mercy obtain Everlasting Life through Jesus Christ our Lord. Amen.and finally by thy Mercy obtain Everlasting Life through jesus christ our Lord. Amen.
cc av-j p-acp po21 n1 vvi j n1 p-acp np1 np1 po12 n1. uh-n.
(10) sermon (DIV1)
102
Page 75
1044
Colos. 3. 2. Set your Affections on Things above, and not on things on the Earth.
Colos 3. 2. Set your Affections on Things above, and not on things on the Earth.
np1 crd crd j-vvn po22 n2 p-acp n2 a-acp, cc xx p-acp n2 p-acp dt n1.
(10) sermon (DIV1)
102
Page 75
1045
HOW well did the Bounteous Creatour of all things contrive the Nature of Man, for the making him exceedingly Happy!
HOW well did the Bounteous Creator of all things contrive the Nature of Man, for the making him exceedingly Happy!
c-crq av vdd dt j n1 pp-f d n2 vvi dt n1 pp-f n1, p-acp dt vvg pno31 av-vvg j!
(10) sermon (DIV1)
103
Page 75
1046
He put into our Constitution an Immortal Spirit, join'd to a Living and Sensible Body:
He put into our Constitution an Immortal Spirit, joined to a Living and Sensible Body:
pns31 vvd p-acp po12 n1 dt j n1, vvn p-acp dt n-vvg cc j n1:
(10) sermon (DIV1)
103
Page 75
1047
And so he made us capable of the Delights of both Worlds, the Spiritual, and the Material.
And so he made us capable of the Delights of both World's, the Spiritual, and the Material.
cc av pns31 vvd pno12 j pp-f dt n2 pp-f d n2, dt j, cc dt n-jn.
(10) sermon (DIV1)
103
Page 75
1048
By our Souls we are capable to enjoy, and delight in Spiritual Objects, and their Properties and Qualities:
By our Souls we Are capable to enjoy, and delight in Spiritual Objects, and their Properties and Qualities:
p-acp po12 n2 pns12 vbr j pc-acp vvi, cc vvi p-acp j n2, cc po32 n2 cc n2:
(10) sermon (DIV1)
103
Page 76
1049
We are capable of a rational, spiritual Delight in sensible Objects;
We Are capable of a rational, spiritual Delight in sensible Objects;
pns12 vbr j pp-f dt j, j n1 p-acp j n2;
(10) sermon (DIV1)
103
Page 76
1050
and we are capable to enjoy, and delight in God himself, and his Infinite, Eternal Perfections.
and we Are capable to enjoy, and delight in God himself, and his Infinite, Eternal Perfections.
cc pns12 vbr j pc-acp vvi, cc vvi p-acp np1 px31, cc po31 j, j n2.
(10) sermon (DIV1)
103
Page 76
1051
And by our Bodies, which are allied to this World, we are capable of a sensual Delight in the things of it;
And by our Bodies, which Are allied to this World, we Are capable of a sensual Delight in the things of it;
cc p-acp po12 n2, r-crq vbr vvn p-acp d n1, pns12 vbr j pp-f dt j n1 p-acp dt n2 pp-f pn31;
(10) sermon (DIV1)
103
Page 76
1052
to enjoy and please our selves with the Properties, Vertues and Qualities belonging to Material things.
to enjoy and please our selves with the Properties, Virtues and Qualities belonging to Material things.
pc-acp vvi cc vvb po12 n2 p-acp dt n2, n2 cc n2 vvg p-acp j-jn n2.
(10) sermon (DIV1)
103
Page 76
1053
So bounteous and kind was the Creatour to Man, in the Forming of him. But, alas!
So bounteous and kind was the Creator to Man, in the Forming of him. But, alas!
av j cc j vbds dt n1 p-acp n1, p-acp dt n-vvg pp-f pno31. p-acp, uh!
(10) sermon (DIV1)
103
Page 76
1054
Man has not been kind to himself: He did not remain long in the happy State which he was first set in;
Man has not been kind to himself: He did not remain long in the happy State which he was First Set in;
n1 vhz xx vbn j p-acp px31: pns31 vdd xx vvi av-j p-acp dt j n1 r-crq pns31 vbds ord vvn p-acp;
(10) sermon (DIV1)
104
Page 76
1055
but by following too much the Pleasures of his Sense, he lost all the greatest Pleasures of his Mind.
but by following too much the Pleasures of his Sense, he lost all the greatest Pleasures of his Mind.
cc-acp p-acp vvg av av-d dt n2 pp-f po31 n1, pns31 vvd d dt js n2 pp-f po31 n1.
(10) sermon (DIV1)
104
Page 76
1056
By eating the Forbidden Fruit, he sinned against God; lost his Favour, and the Enjoyment of him; became alienated from God;
By eating the Forbidden Fruit, he sinned against God; lost his Favour, and the Enjoyment of him; became alienated from God;
p-acp vvg dt vvn n1, pns31 vvd p-acp np1; vvd po31 n1, cc dt n1 pp-f pno31; vvd vvn p-acp np1;
(10) sermon (DIV1)
104
Page 76
1057
and his Mind became subject to the shameful Disease of Sensuality.
and his Mind became Subject to the shameful Disease of Sensuality.
cc po31 n1 vvd j-jn p-acp dt j n1 pp-f n1.
(10) sermon (DIV1)
104
Page 76
1058
A low, and sordid Propensity to Earthly things, did from henceforth possess him, and a wretched Incapacity,
A low, and sordid Propensity to Earthly things, did from henceforth possess him, and a wretched Incapacity,
dt j, cc j n1 p-acp j n2, vdd p-acp av vvi pno31, cc dt j n1,
(10) sermon (DIV1)
104
Page 76
1059
and Averseness towards Heavenly and Spiritual things.
and Averseness towards Heavenly and Spiritual things.
cc n1 p-acp j cc j n2.
(10) sermon (DIV1)
104
Page 76
1060
We are condemned to enjoy only the lowest, and weakest, and the least part of our Happiness;
We Are condemned to enjoy only the lowest, and Weakest, and the least part of our Happiness;
pns12 vbr vvn pc-acp vvi av-j dt js, cc js, cc dt ds n1 pp-f po12 n1;
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to gnaw, as it were, on the Shell of Pleasure, and enjoy no more than the Brute Beasts do.
to gnaw, as it were, on the Shell of Pleasure, and enjoy no more than the Brutus Beasts do.
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We following the unhappy Fall of our Nature, do amuse, and entertain our selves only with the poor Objects of Sense, utterly forget,
We following the unhappy Fallen of our Nature, do amuse, and entertain our selves only with the poor Objects of Sense, utterly forget,
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and neglect our higher Capacities, and our true Happiness.
and neglect our higher Capacities, and our true Happiness.
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It is the whole Business of our Religion in all the parts of it, to recover us from this shameful, and deadly Fall;
It is the Whole Business of our Religion in all the parts of it, to recover us from this shameful, and deadly Fallen;
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to draw us off from this our wretched Attachment to this World; and turn us from a false Happiness to a true one.
to draw us off from this our wretched Attachment to this World; and turn us from a false Happiness to a true one.
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The scope and aim of all its Doctrins, Precepts, Promises, Threatnings, Motives and Assistances is this, to make us truly happy:
The scope and aim of all its Doctrines, Precepts, Promises, Threatenings, Motives and Assistances is this, to make us truly happy:
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And the Sum of all is, to bring us to what the Apostle here exhorts to, in saying;
And the Sum of all is, to bring us to what the Apostle Here exhorts to, in saying;
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Set your Affections on Things above, not on Things on the Earth. Set your Affections on Things above, not on Things on the Earth.
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By Things above, he means those very things which were recommended to you, by the Discourse immediately foregoing this,
By Things above, he means those very things which were recommended to you, by the Discourse immediately foregoing this,
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as the chiefest, and the true Objects of our Happiness:
as the chiefest, and the true Objects of our Happiness:
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He means God himself, who is our Chief Good, and the Expressions, and Exercises of his peculiar Favour and Love.
He means God himself, who is our Chief Good, and the Expressions, and Exercises of his peculiar Favour and Love.
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He me••• the Graces which the Holy Spirit works 〈 ◊ 〉 the Souls of Men, which perfect,
He me••• the Graces which the Holy Spirit works 〈 ◊ 〉 the Souls of Men, which perfect,
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and adorn, and compose the Mind: He means the everlasting Blessedness which is to come, the Happiness and Joys of Heaven.
and adorn, and compose the Mind: He means the everlasting Blessedness which is to come, the Happiness and Joys of Heaven.
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By advising to set our Affections on those things, he means they should be much the Objects of our Minds;
By advising to Set our Affections on those things, he means they should be much the Objects of our Minds;
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he intends the Application of the whole Soul to them, and the employing of all our Powers about them.
he intends the Application of the Whole Soul to them, and the employing of all our Powers about them.
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The Original word, which we render here set your Affections, has this large Import, and Signification,
The Original word, which we render Here Set your Affections, has this large Import, and Signification,
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and might be rendered, Mind those things which are above: Let your Judgments esteem them, your Wills chuse, and your Affections follow them.
and might be rendered, Mind those things which Are above: Let your Judgments esteem them, your Wills choose, and your Affections follow them.
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And not on Things on the Earth: that is, rather than the Things of the Earth.And not on Things on the Earth: that is, rather than the Things of the Earth.
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It is according to the Custom and Phrase of the Hebrew Language, to express thus, when it only intends to prefer the former things it speaks of, before the latter.
It is according to the Custom and Phrase of the Hebrew Language, to express thus, when it only intends to prefer the former things it speaks of, before the latter.
pn31 vbz vvg p-acp dt n1 cc n1 pp-f dt njp n1, pc-acp vvi av, c-crq pn31 av-j vvz pc-acp vvi dt j n2 pn31 vvz pp-f, p-acp dt d.
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So in Hos. 6. 6. The Prophet, in the Person of God, says; I will have Mercy, and not Sacrifice:
So in Hos. 6. 6. The Prophet, in the Person of God, Says; I will have Mercy, and not Sacrifice:
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that is, rather than Sacrifice, he intended to express God's preference of Mercy before Sacrifice.
that is, rather than Sacrifice, he intended to express God's preference of Mercy before Sacrifice.
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Here then the Apostle, who was an Hebrew of Hebrews, speaking after the Phrase, and Manner of his own Language, must be understood to mean, Set your Affections on Things above, rather than on Things on the Earth: Mind those Things most;
Here then the Apostle, who was an Hebrew of Hebrews, speaking After the Phrase, and Manner of his own Language, must be understood to mean, Set your Affections on Things above, rather than on Things on the Earth: Mind those Things most;
av av dt n1, r-crq vbds dt njp pp-f np1, vvg p-acp dt n1, cc n1 pp-f po31 d n1, vmb vbi vvn pc-acp vvi, vvb po22 n2 p-acp n2 a-acp, av-c cs p-acp n2 p-acp dt n1: n1 d n2 av-ds;
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let them have the preference with you.
let them have the preference with you.
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He does not forbid, nor does our Religion forbid the moderate seeking, and enjoyment of the Good things of this World.
He does not forbid, nor does our Religion forbid the moderate seeking, and enjoyment of the Good things of this World.
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We are not bound to be unsensible of their Goodness, to take no delight in them,
We Are not bound to be unsensible of their goodness, to take no delight in them,
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nor absolutely, and wholly to refuse, or reject all sensual Pleasures.
nor absolutely, and wholly to refuse, or reject all sensual Pleasures.
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The things of this World are good in their Kind and Degree, and are useful and necessary to us in our present State,
The things of this World Are good in their Kind and Degree, and Are useful and necessary to us in our present State,
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and we may enjoy them with delight, and give God Thanks for them.
and we may enjoy them with delight, and give God Thanks for them.
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But still we must prefer the things above, to these below; Spiritual Things to Material, the better,
But still we must prefer the things above, to these below; Spiritual Things to Material, the better,
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and nobler things to those that are worse, and of a meaner Nature.
and Nobler things to those that Are Worse, and of a meaner Nature.
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It shall be the Business of this Discourse (by God's Assistance) to explain or express to you more largely and particularly, the Import and Meaning of the Apostle 's exhortation here:
It shall be the Business of this Discourse (by God's Assistance) to explain or express to you more largely and particularly, the Import and Meaning of the Apostle is exhortation Here:
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And then to urge our Obedience to it, with a few proper Motives:
And then to urge our obedience to it, with a few proper Motives:
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And thus will this Discourse (as it was intended) be very Applicatory of that which goes before it.
And thus will this Discourse (as it was intended) be very Applicatory of that which Goes before it.
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Explication. In the first Place, I shall shew you how we ought to mind and apply our selves to the things above: With how much Concern and Care we should seek the Favour of God, the matchless Blessings of his Love,Explication. In the First Place, I shall show you how we ought to mind and apply our selves to the things above: With how much Concern and Care we should seek the Favour of God, the matchless Blessings of his Love,
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and the enjoyment of him therein. This I shall represent to you under these three Heads;
and the enjoyment of him therein. This I shall represent to you under these three Heads;
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1. The Things above must have the Preference of our Judgments: We must esteem, and value them before all other.
1. The Things above must have the Preference of our Judgments: We must esteem, and valve them before all other.
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2. They must have the Preference of our Wills and Affections;
2. They must have the Preference of our Wills and Affections;
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We must chuse, and love them, desire and delight in them, more than in any other.
We must choose, and love them, desire and delight in them, more than in any other.
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3. They must have the Preference of our Actions, and Course of Life. We should seek, and pursue them more than all other things.
3. They must have the Preference of our Actions, and Course of Life. We should seek, and pursue them more than all other things.
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I shall particularly insist and enlarge my Discourse upon each of these severally, for the better Illustration of them.
I shall particularly insist and enlarge my Discourse upon each of these severally, for the better Illustration of them.
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1. Those things ought to have the Preference of our Judgments: We should esteem and value them as the best things.
1. Those things ought to have the Preference of our Judgments: We should esteem and valve them as the best things.
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We must account God our Chiefest Good, and the enjoyment of him in his Love the highest Felicity:
We must account God our Chiefest Good, and the enjoyment of him in his Love the highest Felicity:
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This should be the setled, and fixed Judgment of our Souls; a Conclusion deliberately, and firmly made.
This should be the settled, and fixed Judgement of our Souls; a Conclusion deliberately, and firmly made.
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The Apostle who gives this Direction in our present Text, expresses thus concerning himself, when he says, Phil. 3. 8. I count all things but dung, that I may win Christ, and be found in him;
The Apostle who gives this Direction in our present Text, Expresses thus Concerning himself, when he Says, Philip 3. 8. I count all things but dung, that I may win christ, and be found in him;
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that is, That I may through him have an Interest in God, and in the Blessings of his peculiar Love.
that is, That I may through him have an Interest in God, and in the Blessings of his peculiar Love.
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This has been the constant Practice and State of all good and rectified Souls.
This has been the constant Practice and State of all good and rectified Souls.
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Thy loving kindness is better than life, says David, Psal. 63. 3. More to be desired are thy Commandments than Gold, Thy loving kindness is better than life, Says David, Psalm 63. 3. More to be desired Are thy commandments than Gold,
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yea, than much fine Gold, sweeter also than the Hony, and the Hony-comb, Psal. 19. This preference and esteem of things above, is several times exprest by Solomon, in the words which he puts into the Mouth of a Holy Soul, in his Book of Canticles, in Chap. 1. Verse 2. She says to Christ, Thy Love is better than Wine. yea, than much fine Gold, Sweeten also than the Honey, and the Honeycomb, Psalm 19. This preference and esteem of things above, is several times expressed by Solomon, in the words which he puts into the Mouth of a Holy Soul, in his Book of Canticles, in Chap. 1. Verse 2. She Says to christ, Thy Love is better than Wine.
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The expressions and exercises of thy Favour are better far, and more chearing and refreshing to the Mind,
The expressions and exercises of thy Favour Are better Far, and more cheering and refreshing to the Mind,
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than the richest Wines are to the faint and thirsty Body.
than the Richest Wines Are to the faint and thirsty Body.
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Again, she says, Chap. 2. 3. As the Apple Tree among the Trees of the Wood,
Again, she Says, Chap. 2. 3. As the Apple Tree among the Trees of the Wood,
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so is my Beloved among the Sons. He is to be preferred before all other.so is my beloved among the Sons. He is to be preferred before all other.
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Yea, she says in plain Terms, Chap. 5. 10. He is the chiefest among Ten thousand.
Yea, she Says in plain Terms, Chap. 5. 10. He is the chiefest among Ten thousand.
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These are all of them the expressions of such Souls, as mind the things above, rather than those below, and prefer Spiritual Objects before Sensual.
These Are all of them the expressions of such Souls, as mind the things above, rather than those below, and prefer Spiritual Objects before Sensual.
d vbr d pp-f pno32 dt n2 pp-f d n2, c-acp n1 dt n2 a-acp, av-c cs d a-acp, cc vvi j n2 p-acp j.
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God must have the Ascendant in our Souls. He who truly is the Chiefest Good, must be accounted so.
God must have the Ascendant in our Souls. He who truly is the Chiefest Good, must be accounted so.
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We must believe him the Center and Source of all Goodness; the Fountain and Giver of all that which is in the Creatures.
We must believe him the Centre and Source of all goodness; the Fountain and Giver of all that which is in the Creatures.
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And that he has not given away from himself what he has communicated to them, but is still an inexhaustible Fulness of Good:
And that he has not given away from himself what he has communicated to them, but is still an inexhaustible Fullness of Good:
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That in him does all desirable Fulness dwell;
That in him does all desirable Fullness dwell;
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and that he alone is able to afford full Content and Happiness to the Soul of Man. We must account it a much happier State to enjoy the things above, than the things below:
and that he alone is able to afford full Content and Happiness to the Soul of Man. We must account it a much Happier State to enjoy the things above, than the things below:
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Much better to be vertuous and good, than rich and great, to enjoy the Favour of God, than the Esteem of Men.
Much better to be virtuous and good, than rich and great, to enjoy the Favour of God, than the Esteem of Men.
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And if we have the greatest value and esteem for the things above, we shall value all other things according to the relation which they bear to them.
And if we have the greatest valve and esteem for the things above, we shall valve all other things according to the Relation which they bear to them.
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Those things which have a subserviency to them, and are means of attaining them will be valued next to them,
Those things which have a subserviency to them, and Are means of attaining them will be valued next to them,
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and will for their sakes be in great esteem too:
and will for their sakes be in great esteem too:
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Such are Prayer, Hearing the Word of God, Reading, and Meditating on it, and the Attendance upon Sacraments. And again:
Such Are Prayer, Hearing the Word of God, Reading, and Meditating on it, and the Attendance upon Sacraments. And again:
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Those things which are contrary and opposite to these, which hinder the enjoyment of them, will not be lookt upon as Indifferent, they will be accounted very evil things,
Those things which Are contrary and opposite to these, which hinder the enjoyment of them, will not be looked upon as Indifferent, they will be accounted very evil things,
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and be absolutely rejected from all esteem with us; Such are all manner of Sins and Wickednesses.
and be absolutely rejected from all esteem with us; Such Are all manner of Sins and Wickednesses.
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Thus must the things above have the Preference of our Judgments. 2. They must also have the Preference of our Wills and Affections.
Thus must the things above have the Preference of our Judgments. 2. They must also have the Preference of our Wills and Affections.
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We must chuse them before all other things; love, desire, and delight most in them.
We must choose them before all other things; love, desire, and delight most in them.
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When those things are proposed, described, and offered to us, we must not regard them with indifferent, and careless Minds.
When those things Are proposed, described, and offered to us, we must not regard them with indifferent, and careless Minds.
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Our Souls must be moved towards them, in chusing, accepting, and desiring above all things to be Partakers of them.
Our Souls must be moved towards them, in choosing, accepting, and desiring above all things to be Partakers of them.
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This also has been the Temper of good Souls, as the Expressions that have fallen from such do abundantly declare.
This also has been the Temper of good Souls, as the Expressions that have fallen from such do abundantly declare.
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The Holy Author of Psal. 73. says to God, Whom have I in Heaven but thee,
The Holy Author of Psalm 73. Says to God, Whom have I in Heaven but thee,
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and there is none on Earth that I can desire besides thee. and there is none on Earth that I can desire beside thee.
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The Spouse in the Canticles says, Cant. 1. 2. Let him kiss me with the Kisses of his Mouth.
The Spouse in the Canticles Says, Cant 1. 2. Let him kiss me with the Kisses of his Mouth.
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That which I chiefly desire is, to receive the expressions of thy matchless Love. And in Verse 4. she says.
That which I chiefly desire is, to receive the expressions of thy matchless Love. And in Verse 4. she Says.
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We will be glad, and rejoice in thee, we will remember thy Love more than Wine. We will be glad, and rejoice in thee, we will Remember thy Love more than Wine.
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If we can enjoy thy Favour, Oh Jesus, lover of Souls;
If we can enjoy thy Favour, O jesus, lover of Souls;
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This is that we most value, This is all we care for, This is that will be most pleasing to us.
This is that we most valve, This is all we care for, This is that will be most pleasing to us.
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Ardent Desires after God, the Psalmist expresses, Psal. 42. 1, 2. As the Hart panteth after the Water Brooks,
ardent Desires After God, the Psalmist Expresses, Psalm 42. 1, 2. As the Heart pants After the Water Brooks,
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so panteth my Soul after thee, O God. My Soul thirsteth for God, for the living God;
so pants my Soul After thee, Oh God. My Soul Thirsteth for God, for the living God;
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when shall I come and appear before God! when shall I come and appear before God!
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If we are not assured of an Interest in the peculiar Love of God, we should most earnestly and incessantly desire this:
If we Are not assured of an Interest in the peculiar Love of God, we should most earnestly and incessantly desire this:
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We should make it the chief subject and matter of our Prayers. The want of this should not be satisfied, and madeup with any thing else.
We should make it the chief Subject and matter of our Prayers. The want of this should not be satisfied, and madeup with any thing Else.
pns12 vmd vvi pn31 dt j-jn n-jn cc n1 pp-f po12 n2. dt n1 pp-f d vmd xx vbi vvn, cc vvi p-acp d n1 av.
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Let us never say to our selves upon the mostplentiful Enjoyment of these things, as that Man whom our Saviour describes, Luke 12. who said, Soul, take thine ease,
Let us never say to our selves upon the mostplentiful Enjoyment of these things, as that Man whom our Saviour describes, Lycia 12. who said, Soul, take thine ease,
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because thou hast Goods laid up for many years. Because thou hast Goods laid up for many Years.
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Our Souls must take no Ease, nor ever be at Rest, till we have Goods laid up for Eternity.
Our Souls must take no Ease, nor ever be At Rest, till we have Goods laid up for Eternity.
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God must be the only Center of our Hopes and Aims: We should love him with a transcendent Love.
God must be the only Centre of our Hope's and Aims: We should love him with a transcendent Love.
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Nothing should grieve, or trouble us, so much as what does damp our Hopes of Heaven;
Nothing should grieve, or trouble us, so much as what does damp our Hope's of Heaven;
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nothing so much transport and please, as what does raise, and promote, and confirm them.
nothing so much transport and please, as what does raise, and promote, and confirm them.
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If we have been so happy as to gain an Interest in his Favour, and to be in some measure Partakers of the Blessings of his Love, it will be the Temper of our Minds to delight greatly in the things above; highly will the Thoughts of our Happiness please us;
If we have been so happy as to gain an Interest in his Favour, and to be in Some measure Partakers of the Blessings of his Love, it will be the Temper of our Minds to delight greatly in the things above; highly will the Thoughts of our Happiness please us;
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we shall be able to say of God, as David did, My Meditation of him shall be sweet, I will be glad,
we shall be able to say of God, as David did, My Meditation of him shall be sweet, I will be glad,
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or rejoice in the Lord, Psal. 104. This will be the chief delight and solace of the Heavenly Soul to think;or rejoice in the Lord, Psalm 104. This will be the chief delight and solace of the Heavenly Soul to think;
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God loves me, the most High has a peculiar favour for me; This God is my God, for ever and ever: God loves me, the most High has a peculiar favour for me; This God is my God, for ever and ever:
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With highest Pleasure will the Soul say, My Beloved, is mine, and I am his: There is laid up for me a Crown of Righteousness.
With highest Pleasure will the Soul say, My beloved, is mine, and I am his: There is laid up for me a Crown of Righteousness.
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And if such be the most welcome and pleasant Thoughts, it cannot be but they will be very frequent ones.
And if such be the most welcome and pleasant Thoughts, it cannot be but they will be very frequent ones.
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Oh how I love thy Law (says David) It is my Meditation all the Day, Psal. 119. 97.O how I love thy Law (Says David) It is my Meditation all the Day, Psalm 119. 97.
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When we can let many Days pass over our Heads, without one serious and sensible Thought of Heavenly things, this is a Symptom of an Earthly, and Carnal Mind.
When we can let many Days pass over our Heads, without one serious and sensible Thought of Heavenly things, this is a symptom of an Earthly, and Carnal Mind.
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The Heavenly Mind is necessitated, and drawn to other Thoughts, but it enclines to these.
The Heavenly Mind is necessitated, and drawn to other Thoughts, but it inclines to these.
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And the Sabbaths, and publick Worship of God are a great delight to such a Man:
And the Sabbaths, and public Worship of God Are a great delight to such a Man:
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When he may be separated from the Concerns of the World, to contemplate the Riches of God's Love, to taste the sweetness of it, to consider the Beauty of Holiness, and the Joys of Heaven.
When he may be separated from the Concerns of the World, to contemplate the Riches of God's Love, to taste the sweetness of it, to Consider the Beauty of Holiness, and the Joys of Heaven.
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The Sense of his Soul is the same with that which David expresses, Psal. 84. 10. A Day in thy Courts is better than a Thousand;
The Sense of his Soul is the same with that which David Expresses, Psalm 84. 10. A Day in thy Courts is better than a Thousand;
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I had rather be a Door-keeper in the House of my God, than to dwell in the tents of wickedness. I had rather be a Doorkeeper in the House of my God, than to dwell in the tents of wickedness.
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And Solomon puts a mighty value and esteem for the Worship and Sacred Ordinances of God,
And Solomon puts a mighty valve and esteem for the Worship and Sacred Ordinances of God,
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and an excessive delight in them into the Character of a devout Soul, which he gives us in his sublime Song, Cant. 2. 34. 5. where after he had made her say, As the Apple-tree among the Trees of the Wood,
and an excessive delight in them into the Character of a devout Soul, which he gives us in his sublime Song, Cant 2. 34. 5. where After he had made her say, As the Apple tree among the Trees of the Wood,
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so is my Beloved among the Sons: so is my beloved among the Sons:
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She carries on the Metaphor, and says, I sate down under his Shadow with great delight,
She carries on the Metaphor, and Says, I sat down under his Shadow with great delight,
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and his Fruit was sweet unto my taste. He brought me into the Banquetting-house, and his Banner over me was love. and his Fruit was sweet unto my taste. He brought me into the Banqueting house, and his Banner over me was love.
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And being thus entertained with his Love, she is transported with delight, she is, as it were, overwhelmed with Joy:
And being thus entertained with his Love, she is transported with delight, she is, as it were, overwhelmed with Joy:
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Stay me with Apples (says she) Comfort me with Flaggons, for I am sick of love. Stay me with Apples (Says she) Comfort me with Flaggons, for I am sick of love.
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Which is as much as to say, Thy Love, dear Lord, is great like thy Self,
Which is as much as to say, Thy Love, dear Lord, is great like thy Self,
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and far greater than my narrow Capacity!
and Far greater than my narrow Capacity!
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When I consider, when I feel it, when I enjoy the exercises of it in Holy Communion with thee, I am, me thinks, my self, all Love;
When I Consider, when I feel it, when I enjoy the exercises of it in Holy Communion with thee, I am, me thinks, my self, all Love;
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I am transported in Extasies of Love;
I am transported in Ecstasies of Love;
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and the Love I feel in my self, and the delight I take in thine, are a Pleasure even too great forme without thy assistance to bear it.
and the Love I feel in my self, and the delight I take in thine, Are a Pleasure even too great Form without thy assistance to bear it.
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If our Mind and Heart were truly set on things above; we should go from Publick Devotion to Private, either in our Closets or Families:
If our Mind and Heart were truly Set on things above; we should go from Public Devotion to Private, either in our Closets or Families:
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Certainly, he that loves those things, and wishes to be employed to Eternity about them, cannot think One whole Day in Seven too much to be separated entirely from the World, for the enjoyment of them.
Certainly, he that loves those things, and wishes to be employed to Eternity about them, cannot think One Whole Day in Seven too much to be separated entirely from the World, for the enjoyment of them.
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1177
And the Heavenly Soul will be often discoursing of Heavenly things. It is a Pleasure to speak of that we extreamly love:
And the Heavenly Soul will be often discoursing of Heavenly things. It is a Pleasure to speak of that we extremely love:
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The Holy Soul represented in the Canticles, does so often extol her Beloved, and so stay and dwell upon the Descriptions, Commendations and Discourses concerning Christ,
The Holy Soul represented in the Canticles, does so often extol her beloved, and so stay and dwell upon the Descriptions, Commendations and Discourses Concerning christ,
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as does sufficiently shew, He is indeed her Beloved.
as does sufficiently show, He is indeed her beloved.
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The Society therefore wherein such an one may best discourse of his Heart's chief Joy, will be always most acceptable, and desirable to him.
The Society Therefore wherein such an one may best discourse of his Heart's chief Joy, will be always most acceptable, and desirable to him.
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Those that value highly the same things that we value and love, will be most agreeable to us, especially in such cases where there can be no rivalling of each other, as it is in this.
Those that valve highly the same things that we valve and love, will be most agreeable to us, especially in such cases where there can be no rivalling of each other, as it is in this.
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Heavenly Souls will be most acceptable to the Heavenly.
Heavenly Souls will be most acceptable to the Heavenly.
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And the Joy and Pleasure which attends the Thoughts and Remembrance of those heavenly Things, which they are partly possest,
And the Joy and Pleasure which attends the Thoughts and Remembrance of those heavenly Things, which they Are partly possessed,
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and partly in expectation of, will be able in a little time at least, to overcome every worldly Sorrow.
and partly in expectation of, will be able in a little time At least, to overcome every worldly Sorrow.
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Lastly; If we value and love Heaven, and things above, more than things on the Earth, we must greatly desire to be in Heaven.Lastly; If we valve and love Heaven, and things above, more than things on the Earth, we must greatly desire to be in Heaven.
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We must needs desire to be advanced to that State where we shall more perfectly enjoy those things than we can here;
We must needs desire to be advanced to that State where we shall more perfectly enjoy those things than we can Here;
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where we shall be satisfied with the communicated likeness of God in our perfect and compleat Sanctification, where we shall enjoy perfect Rest and Blessendness;
where we shall be satisfied with the communicated likeness of God in our perfect and complete Sanctification, where we shall enjoy perfect Rest and Blessendness;
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we cannot chuse but desire that State, where, as we shall have a fuller enjoyment of the things we mostly love,
we cannot choose but desire that State, where, as we shall have a fuller enjoyment of the things we mostly love,
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so the enjoyment of them shall be more constant and uninterrupted; where we shall have the light of God's Countenance always shining bright upon us;
so the enjoyment of them shall be more constant and uninterrupted; where we shall have the Light of God's Countenance always shining bright upon us;
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where no Clouds, no Eclipses shall hide, or any Night ever take it from us, but it shall make a continual joyful and glorious Day.
where no Clouds, no Eclipses shall hide, or any Night ever take it from us, but it shall make a continual joyful and glorious Day.
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The Soul then that does truly relish and delight in these Divine things, cannot be satisfied to be here,
The Soul then that does truly relish and delight in these Divine things, cannot be satisfied to be Here,
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but will, with submission to the Will of God, long for the time of his removal to that better State.
but will, with submission to the Will of God, long for the time of his removal to that better State.
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He will not think his Life on Earth too short, but rather too long:
He will not think his Life on Earth too short, but rather too long:
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and be ready to say, When will this my tedious Pilgrimage be over? When shall I come and appear before God! He is not only contented,
and be ready to say, When will this my tedious Pilgrimage be over? When shall I come and appear before God! He is not only contented,
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but even desirous with St. Paul, To depart, and to be with Christ. He can willingly forsake, not only a poor, mean, and laborious State on Earth;
but even desirous with Saint Paul, To depart, and to be with christ. He can willingly forsake, not only a poor, mean, and laborious State on Earth;
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but even a rich, prosperous, and easy one, for the better Enjoyments of Heaven: For that which he enjoys of Heaven here, is that which he chiefly delights in.
but even a rich, prosperous, and easy one, for the better Enjoyments of Heaven: For that which he enjoys of Heaven Here, is that which he chiefly delights in.
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And since the second Coming of Christ is that which brings him his full Redemption, and the perfect Fruition of all that he desires, he will greatly long for that;
And since the second Coming of christ is that which brings him his full Redemption, and the perfect Fruition of all that he Desires, he will greatly long for that;
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he will be one of those that love his Appearing. He has the Spirit of the Bride in him, who says, Come Lord Jesus, come quickly, in Rev. 22. Or as the holy Souls before his first Coming, in longing desire after that, Cant. 8. 14. He will say for his Second, Make haste, my Beloved,
he will be one of those that love his Appearing. He has the Spirit of the Bride in him, who Says, Come Lord jesus, come quickly, in Rev. 22. Or as the holy Souls before his First Coming, in longing desire After that, Cant 8. 14. He will say for his Second, Make haste, my beloved,
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and be thou like a Roe, or to a young Hart upon the Mountains of Spices. and be thou like a Roe, or to a young Heart upon the Mountains of Spices.
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Thus must our Will and Affections prefer the Things above. 3. Those things must have also the Preference of our Actions, and Course of Life.
Thus must our Will and Affections prefer the Things above. 3. Those things must have also the Preference of our Actions, and Course of Life.
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And it is a certain consequent and fruit of the other two Particulars, and the best Indication of them in us, that we chiefly endeavour after,
And it is a certain consequent and fruit of the other two Particulars, and the best Indication of them in us, that we chiefly endeavour After,
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and mostly seek and pursue the Things above.
and mostly seek and pursue the Things above.
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It is necessarily included in the minding those Things, that we seek them, and endeavour to be Partakers of them.
It is necessarily included in the minding those Things, that we seek them, and endeavour to be Partakers of them.
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We must strive to enter in at the strait gate; we must give diligence, to make our Calling and Election sure;
We must strive to enter in At the strait gate; we must give diligence, to make our Calling and Election sure;
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we must work out our Salvation with Fear and Trembling. Strong and true desires after any other things, will excite suitable Endeavours;
we must work out our Salvation with fear and Trembling. Strong and true Desires After any other things, will excite suitable Endeavours;
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therefore it must be so with us in this Case. And thus it was with the good Soul, whose Affections towards God, Solomon describes;
Therefore it must be so with us in this Case. And thus it was with the good Soul, whose Affections towards God, Solomon describes;
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who is represented by him, as very Inquisitive after him: She lov'd in his absence;
who is represented by him, as very Inquisitive After him: She loved in his absence;
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as restless in her enquiry and search, till she had found him whom her Soul loved, Cant. 3. 1, 2, 3, 4. Lazy wishes are of no value:
as restless in her enquiry and search, till she had found him whom her Soul loved, Cant 3. 1, 2, 3, 4. Lazy wishes Are of no valve:
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Till we come to active Desires and very vigorous Endeavours, we have not an Heart set upon the Things above. We must very diligently use the Means that God has appointed,
Till we come to active Desires and very vigorous Endeavours, we have not an Heart Set upon the Things above. We must very diligently use the Means that God has appointed,
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and does afford us for the making us Partakers of those things: The ordinary Means of attaining the Sanctification of our Nature;
and does afford us for the making us Partakers of those things: The ordinary Means of attaining the Sanctification of our Nature;
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the assured Pardon of our Sins; the Beams of Divine Favour, and a Title to Everlasting glory:
the assured Pardon of our Sins; the Beams of Divine Favour, and a Title to Everlasting glory:
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And they are Private, and Publick Prayers; the Preaching of God's Word, and his Sacraments. These must be valued as Means, as I said before;
And they Are Private, and Public Prayers; the Preaching of God's Word, and his Sacraments. These must be valued as Means, as I said before;
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and also, I say now, they must be very diligently attended upon, and used. It must not be an indifferent Matter with us, whether we enjoy them or not.
and also, I say now, they must be very diligently attended upon, and used. It must not be an indifferent Matter with us, whither we enjoy them or not.
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If we rightly, and heartily desire heavenly Things, we shall be very diligent and industrious in that Course of Duty, which the Providence of God gives us;
If we rightly, and heartily desire heavenly Things, we shall be very diligent and Industria in that Course of Duty, which the Providence of God gives us;
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whatever Station we are in, we shall endeavour to adorn it, to glorify God by our Behaviour in it:
whatever Station we Are in, we shall endeavour to adorn it, to Glorify God by our Behaviour in it:
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VVe shall be steadfast, and unmoveable, always abounding in the work of the Lord, and ought to be so;
We shall be steadfast, and Unmovable, always abounding in the work of the Lord, and ought to be so;
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as knowing, That our Labour shall not be in vain in the Lord: as knowing, That our Labour shall not be in vain in the Lord:
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As believing, that the glorious and eternal Rewards of Heaven deserve our greatest diligence, and labour in our Duty. And further;
As believing, that the glorious and Eternal Rewards of Heaven deserve our greatest diligence, and labour in our Duty. And further;
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if we rightly mind the things above we shall set our selves as much as we need to remove the Hindrances of attaining them.
if we rightly mind the things above we shall Set our selves as much as we need to remove the Hindrances of attaining them.
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We shall, and ought to be ready to cut off a right Hand, and pluck out a right Eyo, that offends, and that would hinder our entrance into Life.
We shall, and ought to be ready to Cut off a right Hand, and pluck out a right Eyo, that offends, and that would hinder our Entrance into Life.
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We must not entertain, or cherish any Sin; but must industriously mortify, weaken, and subdue all carnal and corrupt Affections.
We must not entertain, or cherish any since; but must industriously mortify, weaken, and subdue all carnal and corrupt Affections.
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We must endeavour the weaning our selves, as much as may be from the World, and to be as indifferent about our outward Condition in it as we can be.
We must endeavour the weaning our selves, as much as may be from the World, and to be as indifferent about our outward Condition in it as we can be.
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We must shake off all such Clogs and Weights, that our freed Souls may without Incumbrance, aspire towards Heaven.
We must shake off all such Clogs and Weights, that our freed Souls may without Encumbrance, aspire towards Heaven.
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And we must chiefly seek and pursue the Things above, seek them with more diligence and endeavour, with more earnest Application of Mind than we do the Things below. This our Saviour expresly directs, Mat. 6. 33. Seek ye first the Kingdom of God and his Righteousness, and this he seems to intimate we should do,
And we must chiefly seek and pursue the Things above, seek them with more diligence and endeavour, with more earnest Application of Mind than we do the Things below. This our Saviour expressly directs, Mathew 6. 33. Seek you First the Kingdom of God and his Righteousness, and this he seems to intimate we should do,
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when he says, Blessed are they that hunger and thirst after Righteousness, for they shall be filled.
when he Says, Blessed Are they that hunger and thirst After Righteousness, for they shall be filled.
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As the Heavenly things are to be the end, so they are to be the Rule and Guide of our Actions.
As the Heavenly things Are to be the end, so they Are to be the Rule and Guide of our Actions.
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We must value all other things according to their subserviency to those, as has been said;
We must valve all other things according to their subserviency to those, as has been said;
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and then the things of this World are to be sought, only in such circumstances, or such kinds of them, as they may have some subserviency to these:
and then the things of this World Are to be sought, only in such Circumstances, or such Kinds of them, as they may have Some subserviency to these:
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For instance, A man should chuse that Employment and State in the World, in which he may best preserve his Innocence,
For instance, A man should choose that Employment and State in the World, in which he may best preserve his Innocence,
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and keep a good Conscience, and have frequent and chearful Communion with God;
and keep a good Conscience, and have frequent and cheerful Communion with God;
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rather than that which is more dangerous, but is likely to have more of worldly Profit, or sensual Pleasure attending it.
rather than that which is more dangerous, but is likely to have more of worldly Profit, or sensual Pleasure attending it.
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A man should rather chuse a Life of Labour and Employment, wherein he may be serviceable to God,
A man should rather choose a Life of Labour and Employment, wherein he may be serviceable to God,
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and to the present, or everlasting Well-fare of Mankind; than to live in an useless Ease and Idleness.
and to the present, or everlasting Welfare of Mankind; than to live in an useless Ease and Idleness.
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Again, the Things above must always be followed before these, whenever there is any Competition between them.
Again, the Things above must always be followed before these, whenever there is any Competition between them.
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We must when 'tis necessary forsake these for them.
We must when it's necessary forsake these for them.
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If we might enjoy the greatest Pleasures of this World, or the most valued Advantages of it, those which would give us the greatest Interest and Respect among Men;
If we might enjoy the greatest Pleasures of this World, or the most valued Advantages of it, those which would give us the greatest Interest and Respect among Men;
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but for the gaining of these, we must do those things that would forfeit and lose the Favour of God; those things which he forbids:
but for the gaining of these, we must do those things that would forfeit and loose the Favour of God; those things which he forbids:
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We must then forsake and abandon all those things for the sake of this, and resolve never to enjoy even the greatest advantages of this World,
We must then forsake and abandon all those things for the sake of this, and resolve never to enjoy even the greatest advantages of this World,
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if we cannot have them with the Favour and Blessing of God.
if we cannot have them with the Favour and Blessing of God.
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Thus should we in the Course of our Life and Actions, prefer the Things above, before those below.
Thus should we in the Course of our Life and Actions, prefer the Things above, before those below.
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Motives. Thus I have shewn you what it is which the Apostle exhorts to here in the full Latitude and Extent of it.Motives. Thus I have shown you what it is which the Apostle exhorts to Here in the full Latitude and Extent of it.
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All this he intends we should do in minding the Things above. It remains now, that I urge your Obedience to this Advice by such Arguments and Motives,
All this he intends we should do in minding the Things above. It remains now, that I urge your obedience to this advice by such Arguments and Motives,
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as may justly prevail upon you.
as may justly prevail upon you.
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1. And in the first Place let this be one, That, unless we thus mind the Things above, we shall never obtain them.
1. And in the First Place let this be one, That, unless we thus mind the Things above, we shall never obtain them.
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We are not to look upon our Text as only an Advice or Counsel, but must receive it as a Law and Precept:
We Are not to look upon our Text as only an advice or Counsel, but must receive it as a Law and Precept:
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It is thus we ought to mind those things:
It is thus we ought to mind those things:
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And it is the plain Import of divers other places of Scripture, that God requires this of us.
And it is the plain Import of diverse other places of Scripture, that God requires this of us.
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This is meant, when our Saviour says, Thou shalt love the Lord thy God with all thy Heart,
This is meant, when our Saviour Says, Thou shalt love the Lord thy God with all thy Heart,
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and with all thy Soul, and with all thy Mind, Mat. 22. 37. And when he says, If any man come unto me,
and with all thy Soul, and with all thy Mind, Mathew 22. 37. And when he Says, If any man come unto me,
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and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters,
and hate not his Father, and Mother, and Wife, and Children, and Brothers, and Sisters,
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yea, and his own Life also, he cannot be my Disciple, Luke 14. 26. That is, in comparison to me, he must hate and despise them.yea, and his own Life also, he cannot be my Disciple, Lycia 14. 26. That is, in comparison to me, he must hate and despise them.
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He must love and value me more than he does them, or he is not worthy of an Interest in the Favours and Blessings, which I have purchased.
He must love and valve me more than he does them, or he is not worthy of an Interest in the Favours and Blessings, which I have purchased.
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And there is another Scripture very express to this purpose, but which has been wrested by bad Translation to a very different one, which I shall therefore here endeavour to recover to its right use:
And there is Another Scripture very express to this purpose, but which has been wrested by bad translation to a very different one, which I shall Therefore Here endeavour to recover to its right use:
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It is John 21. 15. Jesus saith to Simon Peter; Simon Son of Jonas lovest thou me more than these.
It is John 21. 15. jesus Says to Simon Peter; Simon Son of Jonah Lovest thou me more than these.
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The Original words would bear the rendering of them thus, Lovest thou me more than these things, that is, more than thy Trade, and worldly Business, and Gains.
The Original words would bear the rendering of them thus, Lovest thou me more than these things, that is, more than thy Trade, and worldly Business, and Gains.
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The generality of the Church of Rome chuse to render them thus, Lovest thou me more than these do? As if our Lord would seem to expect in Peter a greater Love to him,
The generality of the Church of Room choose to render them thus, Lovest thou me more than these do? As if our Lord would seem to expect in Peter a greater Love to him,
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than was in the rest of the Apostles, and this must be the Foundation for Peter 's Primacy among the Apostles, and for the Pope of Rome his Supremacy in the Church.
than was in the rest of the Apostles, and this must be the Foundation for Peter is Primacy among the Apostles, and for the Pope of Room his Supremacy in the Church.
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But if we well consider the Context, we shall find this a very weak Foundation;
But if we well Consider the Context, we shall find this a very weak Foundation;
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we shall see no reason to think that the Question intimates our Lord's present, or intended Preference of Peter to the rest of the Apostles; but rather that it intimates an Admonition of Peter to prefer our Lord,
we shall see no reason to think that the Question intimates our Lord's present, or intended Preference of Peter to the rest of the Apostles; but rather that it intimates an Admonition of Peter to prefer our Lord,
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and his Interests and Service before the Things of the World.
and his Interests and Service before the Things of the World.
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When our Lord was dead, and his Disciples were now come to Galilee, according to his Appointment to meet him there;
When our Lord was dead, and his Disciples were now come to Galilee, according to his Appointment to meet him there;
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while they staid there, Peter returned to his Trade of Fishing, and drew the rest of the Disciples who had been of that Employment to join with him.
while they stayed there, Peter returned to his Trade of Fishing, and drew the rest of the Disciples who had been of that Employment to join with him.
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After they had had a Night of fruitless Labour, Jesus in in the Morning presents himself to them;
After they had had a Night of fruitless Labour, jesus in in the Morning presents himself to them;
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and as they were eating in his presence, he propounds this Question to Peter, in Verse 15. Now he had reason to single out Peter to this Examination,
and as they were eating in his presence, he propounds this Question to Peter, in Verse 15. Now he had reason to single out Peter to this Examination,
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because it was he that had made the motion of this return to their worldly Business,
Because it was he that had made the motion of this return to their worldly Business,
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and had drawn the others to it after he had separated them to be Fishers of Men. And since this was plainly the occasion of the Question, we may most reasonably interpret it to intimate a Rebuke of that Apostle for this return to his Trade;
and had drawn the Others to it After he had separated them to be Fishers of Men. And since this was plainly the occasion of the Question, we may most reasonably interpret it to intimate a Rebuke of that Apostle for this return to his Trade;
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and what our Lord replies to Peter 's Answer to his Question, does sufficiently justify, and even require this Interpretation of it;
and what our Lord replies to Peter is Answer to his Question, does sufficiently justify, and even require this Interpretation of it;
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for he says to him three times, Feed my Lambs, or my Sheep, which was as much as to say to him, Shew thy Love to me,
for he Says to him three times, Feed my Lambs, or my Sheep, which was as much as to say to him, Show thy Love to me,
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if thou hast it by betaking thy self intirely, and industriously to the Office of an Apostle, and leave this worldly Trade and Business, from which I have called thee.
if thou hast it by betaking thy self entirely, and industriously to the Office of an Apostle, and leave this worldly Trade and Business, from which I have called thee.
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This then is without doubt the meaning of this Place.
This then is without doubt the meaning of this Place.
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The Question of our Lord intimates, that he required of St. Peter, that he should love him more than worldly Gains, more than his Trade,
The Question of our Lord intimates, that he required of Saint Peter, that he should love him more than worldly Gains, more than his Trade,
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and the Business that he had called him from, and should accordingly apply himself to that Service of him, which he had called him to.
and the Business that he had called him from, and should accordingly apply himself to that Service of him, which he had called him to.
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This then is a standing Law and Rule, and Universally obliging, That we love God more than the Things of the World.
This then is a standing Law and Rule, and Universally obliging, That we love God more than the Things of the World.
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And if so, it is, we may be sure, a necessary condition to be performed for our partaking of the Things above. If God requires us to prefer them, we cannot but without ground expect, that he will ever bestow them upon us unless we do so.
And if so, it is, we may be sure, a necessary condition to be performed for our partaking of the Things above. If God requires us to prefer them, we cannot but without ground expect, that he will ever bestow them upon us unless we do so.
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He has not made this Law only to dispense with it, but to guide us to our Happiness thereby if we will obey it,
He has not made this Law only to dispense with it, but to guide us to our Happiness thereby if we will obey it,
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or to condemn us to misery, if we will not.
or to condemn us to misery, if we will not.
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2. To encourage our selves thus to prefer the Things above, we may consider that if we do so, we shall certainly obtain them.
2. To encourage our selves thus to prefer the Things above, we may Consider that if we do so, we shall Certainly obtain them.
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We shall not set our Hearts upon them in vain.
We shall not Set our Hearts upon them in vain.
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God is a rewarder of those that diligently seek them, Heb. 11. 6. To them who by patient continuance in well-doing seek for Glory, Honour and Immortality, God will give eternal Life; the Apostle assures us, Rom. 2. 7. In this course we shall be sure not to run in vain, nor to labour in vain.God is a rewarder of those that diligently seek them, Hebrew 11. 6. To them who by patient Continuance in welldoing seek for Glory, Honour and Immortality, God will give Eternal Life; the Apostle assures us, Rom. 2. 7. In this course we shall be sure not to run in vain, nor to labour in vain.
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It pleases God that we despise the present Allurements and good things of this World in comparison to the matchless Blessings of his Love.
It Pleases God that we despise the present Allurements and good things of this World in comparison to the matchless Blessings of his Love.
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Therefore Moses is commended for having done so, when he esteemed the reproach of Christ greater Riches than the Treasures of Egypt;
Therefore Moses is commended for having done so, when he esteemed the reproach of christ greater Riches than the Treasures of Egypt;
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and chose rather to suffer affliction with the People of God, than to enjoy the Pleasures of Sin, which are but for a Season, Heb. 11. 25, 26. This renders any that do it, the peculiar Favourites of Heaven,and chosen rather to suffer affliction with the People of God, than to enjoy the Pleasures of since, which Are but for a Season, Hebrew 11. 25, 26. This renders any that do it, the peculiar Favourites of Heaven,
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as is plainly intimated, Heb. 11. 16. where 'tis said of some, They desired a better Country, even an Heavenly,
as is plainly intimated, Hebrew 11. 16. where it's said of Some, They desired a better Country, even an Heavenly,
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therefore God is not ashamed to be called their God: He thought fit, he was pleased to own a peculiar relation to such Persons;Therefore God is not ashamed to be called their God: He Thought fit, he was pleased to own a peculiar Relation to such Persons;
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he was willing to be called their God, that is, to be their God; and it is added in the same Verse, He hath prepared for them a City:
he was willing to be called their God, that is, to be their God; and it is added in the same Verse, He hath prepared for them a city:
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Since Heaven was that they chiefly desired, he intended them for Heaven.
Since Heaven was that they chiefly desired, he intended them for Heaven.
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3. Lastly, It may be another encouragement to what the Apostle here requires, That if we do thus prefer the Things above, God will provide and bestow a competent Portion of the Things of this World.
3. Lastly, It may be Another encouragement to what the Apostle Here requires, That if we do thus prefer the Things above, God will provide and bestow a competent Portion of the Things of this World.
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If we value and seek most the Things of this World, we may through God's displeasure miss of them:
If we valve and seek most the Things of this World, we may through God's displeasure miss of them:
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For his over-ruling Providence disposes of all things, and he can frustrate all our Designs,
For his overruling Providence disposes of all things, and he can frustrate all our Designs,
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if we displease him, and make us low, and poor, and mean, notwithstanding all our Endeavours to be otherwise;
if we displease him, and make us low, and poor, and mean, notwithstanding all our Endeavours to be otherwise;
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and displease him we certainly do, if we do not esteem and seek Him and his Love before all other things.
and displease him we Certainly do, if we do not esteem and seek Him and his Love before all other things.
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But, if we do this, we shall become, as was said before, the peculiar Favourites of his Love.
But, if we do this, we shall become, as was said before, the peculiar Favourites of his Love.
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And if for this he will be our God, it may be certainly concluded, that we shall not want any of his Creatures:
And if for this he will be our God, it may be Certainly concluded, that we shall not want any of his Creatures:
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If he will give the greater, he will not with-hold the less;
If he will give the greater, he will not withhold the less;
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he will not let such Persons want any manner of thing that is good for them.
he will not let such Persons want any manner of thing that is good for them.
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And this indeed is what our Saviour has expresly promised, Mat. 6. 33. Seek ye first the Kingdom of God and his Righteousness,
And this indeed is what our Saviour has expressly promised, Mathew 6. 33. Seek you First the Kingdom of God and his Righteousness,
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and all these things shall be added unto you. and all these things shall be added unto you.
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By these things he means those he had been speaking of before, not the superfluous Riches of this World;
By these things he means those he had been speaking of before, not the superfluous Riches of this World;
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not the great Dignities and Honours of it, which things are but an useless Burden, and not at all necessary to our Happiness;
not the great Dignities and Honours of it, which things Are but an useless Burden, and not At all necessary to our Happiness;
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but Meat, and Drink, and Cloathing, and the necessary Accommodations of this present Life.
but Meat, and Drink, and Clothing, and the necessary Accommodations of this present Life.
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These things the Care of Providence will certainly provide for us, if we love God with all our Heart,
These things the Care of Providence will Certainly provide for us, if we love God with all our Heart,
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and live according to a high esteem and value for his Favour and Love.
and live according to a high esteem and valve for his Favour and Love.
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And thus we may see, that to mind and prefer the things above, is the surest and the shortest way to Happiness, both in this Life and the next;
And thus we may see, that to mind and prefer the things above, is the Surest and the Shortest Way to Happiness, both in this Life and the next;
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and more than this, I hope need not be said to move us to it.
and more than this, I hope need not be said to move us to it.
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THE PRAYER. O Most blessed and glorious God, the only perfect, and all-sufficient Being!
THE PRAYER. Oh Most blessed and glorious God, the only perfect, and All-sufficient Being!
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Thou art, O Lord, thine own Infinite and Eternal Happiness, and thou givest being and happiness to all thy Creatures;
Thou art, Oh Lord, thine own Infinite and Eternal Happiness, and thou givest being and happiness to all thy Creatures;
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thy infinite Goodness delights in our well-fare; and thou hatest nothing that thou hast made.
thy infinite goodness delights in our welfare; and thou Hatest nothing that thou hast made.
po21 j n1 vvz p-acp po12 n1; cc pns21 vv2 pix cst pns21 vh2 vvn.
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We adore thee, O Lord, we bless thee, we praise thee, we magnifie thee, we give thee thanks for thy great and glorious Goodness,
We adore thee, Oh Lord, we bless thee, we praise thee, we magnify thee, we give thee thanks for thy great and glorious goodness,
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and for the bounteous Exercises of it to the Sons of Men.
and for the bounteous Exercises of it to the Sons of Men.
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We thank thee that thou hast given us such a Being as we have, and hast made us so capable of happiness:
We thank thee that thou hast given us such a Being as we have, and hast made us so capable of happiness:
pns12 vvb pno21 cst pns21 vh2 vvn pno12 d av vbg c-acp pns12 vhb, cc vh2 vvn pno12 av j pp-f n1:
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That we have Bodies and Senses suited to this very rich and plentiful World about us,
That we have Bodies and Senses suited to this very rich and plentiful World about us,
cst pns12 vhb n2 cc n2 vvn p-acp d j j cc j n1 p-acp pno12,
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and capable to take delight in the good things here, and for that the Earth is full of thy Goodness.
and capable to take delight in the good things Here, and for that the Earth is full of thy goodness.
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But we praise thee yet more for the Spirit in Man, whereby we are capable of a rational and spiritual,
But we praise thee yet more for the Spirit in Man, whereby we Are capable of a rational and spiritual,
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and so a most Honourable and Angelical Delight in the Objects of our Senses;
and so a most Honourable and Angelical Delight in the Objects of our Senses;
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that we can please our selves with their beauty, order, wonderful contrivance and subserviency to each other,
that we can please our selves with their beauty, order, wondered contrivance and subserviency to each other,
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and that we are capable to see upon them the impresses and marks of thy glorious Wisdom, of thy mighty Power, of thy infinite Fulness, of thy Majesty and Glory.
and that we Are capable to see upon them the impresses and marks of thy glorious Wisdom, of thy mighty Power, of thy infinite Fullness, of thy Majesty and Glory.
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And we thank thee, O Lord, most of all, for that thou hast been pleased to make us capable to know and meditate on thy Self;
And we thank thee, Oh Lord, most of all, for that thou hast been pleased to make us capable to know and meditate on thy Self;
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to chuse and love thee, to desire and enjoy thee, who art an Infinite, Eternal Good,
to choose and love thee, to desire and enjoy thee, who art an Infinite, Eternal Good,
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and in whose presence is fulness of Joy.
and in whose presence is fullness of Joy.
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Oh how ready should our Hearts be at all times to say, Whom have we in Heaven but thee,
O how ready should our Hearts be At all times to say, Whom have we in Heaven but thee,
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and there is none on Earth that we can desire besides thee! But alas! we are degenerated, we are fallen from our Original Excellency, we are sunk into Sensuality:
and there is none on Earth that we can desire beside thee! But alas! we Are degenerated, we Are fallen from our Original Excellency, we Are sunk into Sensuality:
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we need to be put in mind and told wherein our true Happiness lies, and to be excited, urged, and exhorted to pursue it:
we need to be put in mind and told wherein our true Happiness lies, and to be excited, urged, and exhorted to pursue it:
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We hover here below, and seldom have any thoughts or desires moving upwards;
We hover Here below, and seldom have any thoughts or Desires moving upward;
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the objects of Sense detain us with them, and we feed on Husks among Beasts, we stay and abide upon the lowest,
the objects of Sense detain us with them, and we feed on Husks among Beasts, we stay and abide upon the lowest,
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and the smallest part of our Happiness.
and the Smallest part of our Happiness.
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Lord, we are miserable, we are undone, and shall perish for ever, if thy pity do not rescue us from the Love of these low Things.
Lord, we Are miserable, we Are undone, and shall perish for ever, if thy pity do not rescue us from the Love of these low Things.
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Oh Pardon our guilty, and heal our distempered Souls. Discover thy self to us, and make us love thee;
O Pardon our guilty, and heal our distempered Souls. Discover thy self to us, and make us love thee;
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shed abroad thy Love abundantly in our Hearts; Make us to rise by the Creature to the Creator.
shed abroad thy Love abundantly in our Hearts; Make us to rise by the Creature to the Creator.
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Guide us by the streams to thee the Fountain of their Goodness, and make us as we ought to love thee above all things.
Guide us by the streams to thee the Fountain of their goodness, and make us as we ought to love thee above all things.
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Let us be governed by thy Love in the whole course of our lives, and readily deny our selves to please thee and keep thy Commandments.
Let us be governed by thy Love in the Whole course of our lives, and readily deny our selves to please thee and keep thy commandments.
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Let us firmly believe the glorious Things which thou hast prepared for them that love thee;
Let us firmly believe the glorious Things which thou hast prepared for them that love thee;
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and draw our Hearts after them to endeavour that our Treasure may be in Heaven in Immutable things.
and draw our Hearts After them to endeavour that our Treasure may be in Heaven in Immutable things.
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And direct us, we pray thee, so to pass through things Temporal, as that we finally lose not the things Eternal.
And Direct us, we pray thee, so to pass through things Temporal, as that we finally loose not the things Eternal.
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Have mercy, O Lord, upon all Mankind. Let the Earth be filled with Knowledge of the Lord, as waters cover the Sea;
Have mercy, Oh Lord, upon all Mankind. Let the Earth be filled with Knowledge of the Lord, as waters cover the Sea;
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and all Men be directed and led in the way to true Happiness. Give to all Nations Unity, Peace, and Concord.
and all Men be directed and led in the Way to true Happiness. Give to all nations Unity, Peace, and Concord.
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Pour down an abundant measure of thy Spirit upon thy Church, that the Gospel may run and be glorified from the rising of the Sun to the going down of the same.
Pour down an abundant measure of thy Spirit upon thy Church, that the Gospel may run and be glorified from the rising of the Sun to the going down of the same.
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Let them prosper that love it, and let not the Gates of Hell ever prevail against it.
Let them prosper that love it, and let not the Gates of Hell ever prevail against it.
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We pray, especially for that part of it which thou hast graciously placed in these Nations, and hitherto wonderfully detended;
We pray, especially for that part of it which thou hast graciously placed in these nations, and hitherto wonderfully detended;
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Lord, make it a very fruitful Vineyard, and purge out of it all that is contrary to true Doctrin and Godliness.
Lord, make it a very fruitful Vineyard, and purge out of it all that is contrary to true Doctrine and Godliness.
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Bless, we pray thee, our Gracious King and Queen, and the Royal Family, with all Spiritual and Eternal Blessings;
Bless, we pray thee, our Gracious King and Queen, and the Royal Family, with all Spiritual and Eternal Blessings;
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and give them long and happy Possession of the Throne of these Kingdoms to thy Glory, and our Comfort.
and give them long and happy Possession of the Throne of these Kingdoms to thy Glory, and our Comfort.
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Bless all in Authority under them; help them truly, and indifferently to administer Justice, to the punishment of Wickedness and Vice,
Bless all in authority under them; help them truly, and indifferently to administer justice, to the punishment of Wickedness and Vice,
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and to the maintainance of thy true Religion and Vertue.
and to the maintenance of thy true Religion and Virtue.
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Give grace, O Heavenly Father, to all Bishops and Curates, that they may both by their Life and Doctrin, honour thee,
Give grace, Oh Heavenly Father, to all Bishops and Curates, that they may both by their Life and Doctrine, honour thee,
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and guide thy People committed to them in the way of Blessedness. Let all the Subjects of this Realm be subject to thee in Loyalty and Subjection,
and guide thy People committed to them in the Way of Blessedness. Let all the Subject's of this Realm be Subject to thee in Loyalty and Subjection,
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and due Obedience to those that are over them in Church and State; and let Piety, Love, Righteousness, and Peace, and Truth abound among us.
and due obedience to those that Are over them in Church and State; and let Piety, Love, Righteousness, and Peace, and Truth abound among us.
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We commend to thy Fatherly goodness all that are in any Distress and Affliction; all our Friends and Relations, we pray for our Enemies;
We commend to thy Fatherly Goodness all that Are in any Distress and Affliction; all our Friends and Relations, we pray for our Enemies;
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do for all beyond what we are able to ask or think.
do for all beyond what we Are able to ask or think.
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We humbly ask a comfortable and safe rest this Night, and that it may please thee to make the out-goings of the Morning to rejoice.
We humbly ask a comfortable and safe rest this Night, and that it may please thee to make the outgoings of the Morning to rejoice.
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Let thy word which we have heard this Day guide our Conversations, and let us bring forth in them the Fruits of the Spirit;
Let thy word which we have herd this Day guide our Conversations, and let us bring forth in them the Fruits of the Spirit;
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let not the Cares of this World, or the Deceitfulness of Riches choke the Word, and render it unfruitful;
let not the Cares of this World, or the Deceitfulness of Riches choke the Word, and render it unfruitful;
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but grant we may live to the Glory of thy Name, and to the Peace and Salvation of our own Souls by Jesus Christ, in whose most comprehensive words, we sum up our Requests, saying,
but grant we may live to the Glory of thy Name, and to the Peace and Salvation of our own Souls by jesus christ, in whose most comprehensive words, we sum up our Requests, saying,
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OƲR Father, which art in Heaven; Hallowed be thy Name. Thy Kingdom come. Thy will be done in Earth as it is in Heaven. OƲR Father, which art in Heaven; Hallowed be thy Name. Thy Kingdom come. Thy will be done in Earth as it is in Heaven.
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Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us.
Give us this day our daily bred. And forgive us our Trespasses, as we forgive them that trespass against us.
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And lead us not into temptation; But deliver us from evil. For thine is the Kingdom, the Power ▪ and the Glory, for ever and ever. Amen.And led us not into temptation; But deliver us from evil. For thine is the Kingdom, the Power ▪ and the Glory, for ever and ever. Amen.
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THE Necessity of Obedience TO THE COMMANDS of GOD, Proved and Stated.
THE Necessity of obedience TO THE COMMANDS of GOD, Proved and Stated.
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Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour, Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
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and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
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and finally by thy Mercy obtain Everlasting Life through Jesus Christ our Lord. Amen.and finally by thy Mercy obtain Everlasting Life through jesus christ our Lord. Amen.
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Mat. 7. 21. Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven:
Mathew 7. 21. Not every one that Says unto me Lord, Lord, shall enter into the Kingdom of Heaven:
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but he that doth the Will of my Father which is in Heaven.
but he that does the Will of my Father which is in Heaven.
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HOW common a thing is it, among those that have heard the glad Tidings of the Gospel,
HOW Common a thing is it, among those that have herd the glad Tidings of the Gospel,
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for Men to take up a presumptuous reliance upon the Merits of Jesus Christ, with neglect of Obedience to the Commands of God! Some of the most profligate and careless Sinners will hope to be saved!
for Men to take up a presumptuous reliance upon the Merits of jesus christ, with neglect of obedience to the Commands of God! some of the most profligate and careless Sinners will hope to be saved!
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And if one ask them how? They will say, by the Merits of Jesus Christ.
And if one ask them how? They will say, by the Merits of jesus christ.
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Many indulge themselves in their darling Sins, and yet hope to be saved by the Merits of Christ.
Many indulge themselves in their darling Sins, and yet hope to be saved by the Merits of christ.
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And most certain it is, that the Doctrins of some Teachers give occasion to this presumption:
And most certain it is, that the Doctrines of Some Teachers give occasion to this presumption:
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They occasion Men to think there is nothing necessary to their Salvation but strong Believing, and so to endeavour nothing but that;
They occasion Men to think there is nothing necessary to their Salvation but strong Believing, and so to endeavour nothing but that;
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and to rely upon the Righteousness of Christ, so as to neglect all Endeavour after any Righteousness of their own:
and to rely upon the Righteousness of christ, so as to neglect all Endeavour After any Righteousness of their own:
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And this Error and Delusion where it obtains, does often prove able to harden a Man against the most earnest Exhortations to leave his Sins,
And this Error and Delusion where it obtains, does often prove able to harden a Man against the most earnest Exhortations to leave his Sins,
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yea, and even against the most plain Rebukes of Providence for them, and to frustrate all other Means of Grace, and Conversion whatever:
yea, and even against the most plain Rebukes of Providence for them, and to frustrate all other Means of Grace, and Conversion whatever:
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It is therefore of great Importance to remove it out of the way, and this I shall endeavour by discoursing on these words of our Saviour, which,
It is Therefore of great Importance to remove it out of the Way, and this I shall endeavour by discoursing on these words of our Saviour, which,
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if they had been well considered together with many other plain Scriptures, it had prevented the entertainment of such Imaginations in the Minds of Men.
if they had been well considered together with many other plain Scriptures, it had prevented the entertainment of such Imaginations in the Minds of Men.
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He had been in a long Discourse, enforcing many of the Commands of the Moral Law.
He had been in a long Discourse, enforcing many of the Commands of the Moral Law.
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And now towards the close of this Discourse, he begins in this Verse to tell them of what importance and necessity it was to them to practise what he had taught.
And now towards the close of this Discourse, he begins in this Verse to tell them of what importance and necessity it was to them to practise what he had taught.
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He plainly teaches, that no belief in him would avail them any thing, if they did not together with it keep the Commands of God.
He plainly Teaches, that no belief in him would avail them any thing, if they did not together with it keep the Commands of God.
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Not every one (says he) that saith to me Lord, Lord, shall enter into the Kingdom of Heaven, that is, Not he that only believes I am the true Messiah,Not every one (Says he) that Says to me Lord, Lord, shall enter into the Kingdom of Heaven, that is, Not he that only believes I am the true Messiah,
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and the Redeemer of the World, not every one that pretends to rely upon me for Salvation shall be saved;
and the Redeemer of the World, not every one that pretends to rely upon me for Salvation shall be saved;
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But he that doth the will of my Father which is in Heaven. This is required to Salvation as well as the other:But he that does the will of my Father which is in Heaven. This is required to Salvation as well as the other:
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I come not to save Rebels continuing such, but to save them who set themselves to do my Father's Will, and to obey his Commands.
I come not to save Rebels Continuing such, but to save them who Set themselves to do my Father's Will, and to obey his Commands.
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And from hencesorth to the end of his Sermon on the Mount, and to the end of this Chapter does our Saviour very evidently set himself to enforce, and urge the same thing.
And from hencesorth to the end of his Sermon on the Mount, and to the end of this Chapter does our Saviour very evidently Set himself to enforce, and urge the same thing.
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The following Discourse on this Subject, I shall divide into these 3 Parts. 1. I shall shew that it is necessary,
The following Discourse on this Subject, I shall divide into these 3 Parts. 1. I shall show that it is necessary,
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and required even now under the Gospel, that we set our selves to obey and keep the Commands of God. 2. I shall shew how far we are bound to do this. 3. I shall make some Application.
and required even now under the Gospel, that we Set our selves to obey and keep the Commands of God. 2. I shall show how Far we Are bound to do this. 3. I shall make Some Application.
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In the first place, I shall make it evident that it is necessary, and required of Christians, that they set themselves to keep the Commands of God.
In the First place, I shall make it evident that it is necessary, and required of Christians, that they Set themselves to keep the Commands of God.
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This is required of all those who are grown Persons, and are come to the exercise of their Reason;
This is required of all those who Are grown Persons, and Are come to the exercise of their Reason;
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they who have opportunity to do this, must do it, and they cannot be saved without this by any Merits or Mediation of Jesus Christ.
they who have opportunity to do this, must do it, and they cannot be saved without this by any Merits or Mediation of jesus christ.
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Indeed Infants baptized, and dying in their Infancy, may be saved by the Merits of Jesus Christ, without the exercise and practice of good Works which they had not capacity or opportunity to perform; but grown Persons cannot.
Indeed Infants baptised, and dying in their Infancy, may be saved by the Merits of jesus christ, without the exercise and practice of good Works which they had not capacity or opportunity to perform; but grown Persons cannot.
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Good works, or the keeping the Commands of God are necessary to our finding Favour,
Good works, or the keeping the Commands of God Are necessary to our finding Favour,
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and to Salvation as Conditions required to precede and concur, tho they do not gain Favour and Salvation for us, as efficient or meritorious Causes.
and to Salvation as Conditions required to precede and concur, though they do not gain Favour and Salvation for us, as efficient or meritorious Causes.
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For proof of this, I shall, to make the Discourse as short as I can, only insist upon two Arguments, omitting many other which might be produced to this purpose,
For proof of this, I shall, to make the Discourse as short as I can, only insist upon two Arguments, omitting many other which might be produced to this purpose,
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and they that I shall insist upon are these,
and they that I shall insist upon Are these,
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1. We shall find the Duties of the Moral Law frequently urg'd and enjoined to Christians, by Christ and his Apostles.
1. We shall find the Duties of the Moral Law frequently urged and enjoined to Christians, by christ and his Apostles.
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2. So far is the Gospel from excusing our Obedience to the Laws of God, that it makes this the necessary Condition of our having an Interest in Jesus Christ,
2. So Far is the Gospel from excusing our obedience to the Laws of God, that it makes this the necessary Condition of our having an Interest in jesus christ,
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or in the Benefits of the Covenant of Grace.
or in the Benefits of the Covenant of Grace.
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1. We shall find if we look fairly into the New Testament, that the Duties of the Moral Law are there very frequently urg'd,
1. We shall find if we look fairly into the New Testament, that the Duties of the Moral Law Are there very frequently urged,
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and enjoin'd to Christians by our Lord, and his Apostles.
and enjoined to Christians by our Lord, and his Apostles.
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Our Lord himself says, He came not to destroy the Law and the Prophets, but to fulfil them, Mat. 5. 17. How can it then be a Doubt but that Christians are obliged to keep the Laws of God,
Our Lord himself Says, He Come not to destroy the Law and the prophets, but to fulfil them, Mathew 5. 17. How can it then be a Doubt but that Christians Are obliged to keep the Laws of God,
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when our Saviour says, He came not to destroy, but to fulfil them? That is, He came not to take away the Force and Obligation of any,
when our Saviour Says, He Come not to destroy, but to fulfil them? That is, He Come not to take away the Force and Obligation of any,
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but to fulfil and obey them Himself, and to enforce the Observance of them by his Followers.
but to fulfil and obey them Himself, and to enforce the Observance of them by his Followers.
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His whole Sermon in the Mount, contained in the 5, 6, and 7th Chapters of Matthew, is made up of Moral Instructions;
His Whole Sermon in the Mount, contained in the 5, 6, and 7th Chapters of Matthew, is made up of Moral Instructions;
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wherein he rescues these from the corrupt Glosses and Interpretations of the Pharisees, and establishes, and confirms the pure Precepts themselves.
wherein he rescues these from the corrupt Glosses and Interpretations of the Pharisees, and establishes, and confirms the pure Precepts themselves.
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Again, our Saviour does enjoin at once the Observation of the whole Moral Law, as necessary to Salvation, under these two general Heads.
Again, our Saviour does enjoin At once the Observation of the Whole Moral Law, as necessary to Salvation, under these two general Heads.
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The Love of God, and of our Neighbour.
The Love of God, and of our Neighbour.
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In Luke 10. it is said, Ver. 25. A certain Lawyer stood up and tempted him, saying, Master, what shall I do to inherit Eternal Life? Jesus answers in the next Verse, What is written in the Law? How readest thou? He answering, said, Thou shalt love the Lord thy God, with all thy Heart,
In Lycia 10. it is said, Ver. 25. A certain Lawyer stood up and tempted him, saying, Master, what shall I do to inherit Eternal Life? jesus answers in the next Verse, What is written in the Law? How Readest thou? He answering, said, Thou shalt love the Lord thy God, with all thy Heart,
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and with all thy Soul, and with all thy Strength, and with all thy Mind; and thy Neighbour as thy Self. and with all thy Soul, and with all thy Strength, and with all thy Mind; and thy Neighbour as thy Self.
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Jesus replies, in Verse 28. This do, and thou shalt live:
jesus replies, in Verse 28. This do, and thou shalt live:
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Intimating that he knew no other way to Life, that he could take, than by a diligent Endeavour,
Intimating that he knew no other Way to Life, that he could take, than by a diligent Endeavour,
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and Application of himself to the keeping of the Commands of God:
and Application of himself to the keeping of the Commands of God:
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That this was the way always appointed to the Jews, and that he came not to teach or procure a new way of Salvation;
That this was the Way always appointed to the jews, and that he Come not to teach or procure a new Way of Salvation;
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He therefore intimates, that he might learn in what was then written the way of Salvation, that is, in the Writings of the Old Testament.
He Therefore intimates, that he might Learn in what was then written the Way of Salvation, that is, in the Writings of the Old Testament.
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Jesus Christ came not to alter the terms and way to Salvation, which had been appointed to all the World since the Fall of Man,
jesus christ Come not to altar the terms and Way to Salvation, which had been appointed to all the World since the Fallen of Man,
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but only to teach that way more perfectly. Further;
but only to teach that Way more perfectly. Further;
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the Apostles also after Christ, and by the Direction of the Holy Ghost poured upon them, do urge and require the Obedience of Christians to the Precepts of the Moral Law.
the Apostles also After christ, and by the Direction of the Holy Ghost poured upon them, do urge and require the obedience of Christians to the Precepts of the Moral Law.
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Out of the many Instances which might be produced from every one of them to this purpose, I shall content my self to take but one from the Writings of St. Paul, and another from the Epistle of St. James, to shew how well these two Apostles agree in this Matter, and to contract this head.
Out of the many Instances which might be produced from every one of them to this purpose, I shall content my self to take but one from the Writings of Saint Paul, and Another from the Epistle of Saint James, to show how well these two Apostles agree in this Matter, and to contract this head.
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The Apostle Paul in Eph. 6. 1. 23. says, Chidren, obey your Parents in the Lord, for this is right.
The Apostle Paul in Ephesians 6. 1. 23. Says, Children, obey your Parents in the Lord, for this is right.
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Honour thy Father and Mother (which is the First Commandment with Promise) that it may be well with thee,
Honour thy Father and Mother (which is the First Commandment with Promise) that it may be well with thee,
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and that thou mayest live long on the Earth.
and that thou Mayest live long on the Earth.
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We may see he presses there the same Duty which is enjoined in the 5th Commandment:
We may see he presses there the same Duty which is enjoined in the 5th Commandment:
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And we may observe moreover, that he presses it as enjoin'd there. He quotes the 5th Commandment as an obliging Law, and a Rule still in force:
And we may observe moreover, that he presses it as enjoined there. He quotes the 5th Commandment as an obliging Law, and a Rule still in force:
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And herein he plainly allows, and establishes the Force of all the Law that is Moral.
And herein he plainly allows, and establishes the Force of all the Law that is Moral.
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St. James also in the 2d. Chap. to his Epist. does enforce and urge the Obedience of Christians to the Moral Law:
Saint James also in the 2d. Chap. to his Epistle does enforce and urge the obedience of Christians to the Moral Law:
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Nothing less can be the meaning of the 8th Ver. If ye fulfil the Royal Law according to the Scripture, Thou shalt love thy Neighbour as thy self, Thou shalt do well:
Nothing less can be the meaning of the 8th Ver. If you fulfil the Royal Law according to the Scripture, Thou shalt love thy Neighbour as thy self, Thou shalt do well:
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And in the following Ver. he further urges the Obedience to this general Precept; and says, He that offends in one Point, is guilty of all;
And in the following Ver. he further urges the obedience to this general Precept; and Says, He that offends in one Point, is guilty of all;
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and brings his Discourse to this Point, That he who despises his poor Neighbour, and neglects works of Mercy, transgresses the Law,
and brings his Discourse to this Point, That he who despises his poor Neighbour, and neglects works of Mercy, Transgresses the Law,
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as well as he that should kill, or commit Adultery; which things are also forbidden still, as he there intimates.
as well as he that should kill, or commit Adultery; which things Are also forbidden still, as he there intimates.
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Thus we see that Jesus Christ and his Apostles have unanimously urg'd the Christian Church, to observe the Precepts of the Moral Law.
Thus we see that jesus christ and his Apostles have unanimously urged the Christian Church, to observe the Precepts of the Moral Law.
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2. Another thing that proves the Necessity of Obedience, and a good Life under the Times of the Gospel, is this:
2. another thing that Proves the Necessity of obedience, and a good Life under the Times of the Gospel, is this:
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That even the Gospel its self makes this the necessary Condition of an Interest in Jesus Christ.
That even the Gospel its self makes this the necessary Condition of an Interest in jesus christ.
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Good works indeed do not constitute a justified State;
Good works indeed do not constitute a justified State;
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but they are necessary to the attaining it, as they are the necessary Conditions of our being justified by Christ.
but they Are necessary to the attaining it, as they Are the necessary Conditions of our being justified by christ.
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We are certainly not admitted into the Covenant of Grace, without a sincere Engagement to be the Lord's:
We Are Certainly not admitted into the Covenant of Grace, without a sincere Engagement to be the Lord's:
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Or without a solemn Vow and Promise to keep God's Holy Will and Commandments, and to walk in the same all the Days of our Lives.
Or without a solemn Voelli and Promise to keep God's Holy Will and commandments, and to walk in the same all the Days of our Lives.
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And our Church rightly teaches us the necessity of Obedience, in order to our being partakers of the Benefits purchased by Christ, by putting the solemn Promise and Resolution of it into the Baptismal Covenant.
And our Church rightly Teaches us the necessity of obedience, in order to our being partakers of the Benefits purchased by christ, by putting the solemn Promise and Resolution of it into the Baptismal Covenant.
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But I shall make this evident from the Nature of that Faith which is requir'd, and from the Command of Repentance, and from some very direct Texts of Scripture.
But I shall make this evident from the Nature of that Faith which is required, and from the Command of Repentance, and from Some very Direct Texts of Scripture.
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1. This will appear to us, if we consider the Nature of that Faith, which is required to make us partakers of the Benefits of the new Covenant.
1. This will appear to us, if we Consider the Nature of that Faith, which is required to make us partakers of the Benefits of the new Covenant.
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'Tis said indeed, He that believeth on the Son of God hath everlasting Life. But we must let the Scripture tell us what it means by believing in him.
It's said indeed, He that Believeth on the Son of God hath everlasting Life. But we must let the Scripture tell us what it means by believing in him.
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To believe in Christ is to rely upon him for Salvation; but 'tis relying upon him upon such Conditions as he appoints, and will admit of.
To believe in christ is to rely upon him for Salvation; but it's relying upon him upon such Conditions as he appoints, and will admit of.
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And that Faith which will give us an Interest in him must purify our Hearts, and resign our Wills, and make us deny our selves, and take up our Cross, and follow him;
And that Faith which will give us an Interest in him must purify our Hearts, and resign our Wills, and make us deny our selves, and take up our Cross, and follow him;
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which are things that he plainly requires of his Disciples: And this Truth was taught in the Jewish Types and Shadows:
which Are things that he plainly requires of his Disciples: And this Truth was taught in the Jewish Types and Shadows:
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The Altar indeed did sanctify the Gift, yet every thing might not be offer'd upon the Altar;
The Altar indeed did sanctify the Gift, yet every thing might not be offered upon the Altar;
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it was only permitted them to set those things which were clean upon it, for an Offering to God.
it was only permitted them to Set those things which were clean upon it, for an Offering to God.
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This Faith is exprest in Scripture by receiving Jesus Christ;
This Faith is expressed in Scripture by receiving jesus christ;
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And this must needs mean the accepting and closing with him as he is offer'd to us in the Scriptures:
And this must needs mean the accepting and closing with him as he is offered to us in the Scriptures:
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That we receive him as a King, and submit to his Laws, as a Teacher,
That we receive him as a King, and submit to his Laws, as a Teacher,
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and follow his Instructions, as well as that we receive him as a Priest, and rely upon the Merits of his Sacrifice.
and follow his Instructions, as well as that we receive him as a Priest, and rely upon the Merits of his Sacrifice.
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And even St. Paul himself does not say that any Faith will save a Man;
And even Saint Paul himself does not say that any Faith will save a Man;
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but he defines the profitable and saving Faith to be that which works by Love, Gal. 5. 6. So that 'tis only Faith join'd with Obedience that can help us. 2. Again;
but he defines the profitable and Saving Faith to be that which works by Love, Gal. 5. 6. So that it's only Faith joined with obedience that can help us. 2. Again;
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This appears in that Repentance is required as necessary to our partaking in the Merits of Jesus Christ.
This appears in that Repentance is required as necessary to our partaking in the Merits of jesus christ.
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St. Peter says to the Jews, who were made sensible of their Sin in Crucifying the Lord of Glory, that they must repent, and be converted, that their Sins might be blotted out, Acts 3. 19. And St. John preaches repentance as necessary to an Interest in Christ in 1 Joh. 1. 8, 9. where he says, If we say we have no Sin, we deceive our selves,
Saint Peter Says to the jews, who were made sensible of their since in Crucifying the Lord of Glory, that they must Repent, and be converted, that their Sins might be blotted out, Acts 3. 19. And Saint John Preaches Repentance as necessary to an Interest in christ in 1 John 1. 8, 9. where he Says, If we say we have no since, we deceive our selves,
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and the Truth is not in us;
and the Truth is not in us;
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but if we confess our sins, he is faithful and just to forgive us our sins,
but if we confess our Sins, he is faithful and just to forgive us our Sins,
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and to cleanse us from all unrighteousness. and to cleanse us from all unrighteousness.
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He makes forgiveness of Sin, and the Grace that delivers from the power and pollution of it to depend upon an humble and penitent Confession of Sin. Now what is Repentance but a hearty Sorrow for Sin,
He makes forgiveness of since, and the Grace that delivers from the power and pollution of it to depend upon an humble and penitent Confessi of Sin. Now what is Repentance but a hearty Sorrow for since,
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and hatred of it for the Evil that is in it, and a resolution and endeavour accordingly to forsake all that is sinful and wicked? This then is absolutely required of them that would have the Pardon of their Sins,
and hatred of it for the Evil that is in it, and a resolution and endeavour accordingly to forsake all that is sinful and wicked? This then is absolutely required of them that would have the Pardon of their Sins,
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and would find Favour with God through Jesus Christ.
and would find Favour with God through jesus christ.
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Thus we see it may be drawn by consequence from some Scriptures, that our Obedience to the Commands of God, is the necessary Condition of Salvation by Christ.
Thus we see it may be drawn by consequence from Some Scriptures, that our obedience to the Commands of God, is the necessary Condition of Salvation by christ.
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3. In the last place I may make this evident by some direct and plain Texts of Scripture:
3. In the last place I may make this evident by Some Direct and plain Texts of Scripture:
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And some of those many, that do most plainly and directly say this, are these.
And Some of those many, that do most plainly and directly say this, Are these.
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In Heb. 5. 9. we are told Jesus Christ is the Author of Salvation to them that obey him;
In Hebrew 5. 9. we Are told jesus christ is the Author of Salvation to them that obey him;
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Does not this plainly make the obeying him a necessary Condition of attaining Salvation by him? In our Text he expresly says, None shall enter into the Kingdom of Heaven,
Does not this plainly make the obeying him a necessary Condition of attaining Salvation by him? In our Text he expressly Says, None shall enter into the Kingdom of Heaven,
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but such as set themselves to do the Will of God.
but such as Set themselves to do the Will of God.
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And St. Paul himself, who is the great Preacher of Justification by Faith, says in plain Terms, 1 Cor. 7. 19. Circumcision is nothing, and uncircumcision is nothing,
And Saint Paul himself, who is the great Preacher of Justification by Faith, Says in plain Terms, 1 Cor. 7. 19. Circumcision is nothing, and uncircumcision is nothing,
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but the keeping the Commands of God. but the keeping the Commands of God.
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I shall not need to add any more after that plain and full Scripture, 1 Pet. 1. 17. If ye call on the Father, who without respect to Persons judgeth every man according to his work.
I shall not need to add any more After that plain and full Scripture, 1 Pet. 1. 17. If you call on the Father, who without respect to Persons Judgeth every man according to his work.
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Pass the time of your sojourning here in Fear. Pass the time of your sojourning Here in fear.
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He there plainly tells us, that our Faith in God which is meant by calling on him, will not suffice us alone;
He there plainly tells us, that our Faith in God which is meant by calling on him, will not suffice us alone;
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that, without respect of Persons, without favouring them upon any other account alone, he judges every man according to his work. He therefore urges us to pass the time of our sojourning here in Fear;
that, without respect of Persons, without favouring them upon any other account alone, he judges every man according to his work. He Therefore urges us to pass the time of our sojourning Here in fear;
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that is, to take heed to our ways, to be careful of the performance of our Duty;
that is, to take heed to our ways, to be careful of the performance of our Duty;
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for this is plainly the necessary condition of finding favour with him, if he will judge every man according to his works.
for this is plainly the necessary condition of finding favour with him, if he will judge every man according to his works.
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That Faith in God which produces good works, or that Profession of the true Religion, which is accompanied with an holy Life, is the only Faith that will find Favour with God.
That Faith in God which produces good works, or that Profession of the true Religion, which is accompanied with an holy Life, is the only Faith that will find Favour with God.
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Thus I have sufficiently spoken to the first Head, which was to shew, that it is necessary,
Thus I have sufficiently spoken to the First Head, which was to show, that it is necessary,
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and required even now under the Gospel, that we set our selves to obey and keep the Commandments of God.
and required even now under the Gospel, that we Set our selves to obey and keep the commandments of God.
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I proceed now to speak to the Second, which was, To shew how far we are bound to this;
I proceed now to speak to the Second, which was, To show how Far we Are bound to this;
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what it is in particular, that the Gospel, or Law of Grace does require of us in this Matter:
what it is in particular, that the Gospel, or Law of Grace does require of us in this Matter:
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This I think fit to speak to, That I may not discourage any by seeming to impose an impossible Task,
This I think fit to speak to, That I may not discourage any by seeming to impose an impossible Task,
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or trouble the Minds of those that are tender; while I am endeavouring to awaken and excite others out of their neglect and presumption.
or trouble the Minds of those that Are tender; while I am endeavouring to awaken and excite Others out of their neglect and presumption.
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It is granted then, and must be granted, that we cannot in this Life perfectly keep the Commandments of God.
It is granted then, and must be granted, that we cannot in this Life perfectly keep the commandments of God.
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In many things we offend all, says the Apostle, Jam. 3. 2. And if we say that we have no sin, we deceive our selves, In many things we offend all, Says the Apostle, Jam. 3. 2. And if we say that we have no since, we deceive our selves,
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and the Truth is not in us; and the Truth is not in us;
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as St. John tells us, 1 Joh. 1. 8. And our Saviour, in that Form of Prayer which he taught his Disciples for their daily Use, has put in a Petition for the forgiveness of Sins;
as Saint John tells us, 1 John 1. 8. And our Saviour, in that From of Prayer which he taught his Disciples for their daily Use, has put in a Petition for the forgiveness of Sins;
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intimating therein, that we are likely to have as daily and constant occasion to beg the remission of our Sins,
intimating therein, that we Are likely to have as daily and constant occasion to beg the remission of our Sins,
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as we shall have to desire our daily Bread;
as we shall have to desire our daily Bred;
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we shall want forgiveness through the weakness of Grace, as constantly as the weakness of Nature requires the supply of the Food.
we shall want forgiveness through the weakness of Grace, as constantly as the weakness of Nature requires the supply of the Food.
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I must tell you then how far we are obliged indispensibly to keep the Commands of God:
I must tell you then how Far we Are obliged Indispensibly to keep the Commands of God:
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This perfect and compleat Obedience, not being possible to us, it is perhaps, not proper to say, that it is indispensibly required of us. But these things are required.
This perfect and complete obedience, not being possible to us, it is perhaps, not proper to say, that it is Indispensibly required of us. But these things Are required.
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1. That there be in us a setled Purpose and Resolution to keep the Commands of God;
1. That there be in us a settled Purpose and Resolution to keep the Commands of God;
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as far as we can do this, it must be the deliberate and setled Intention of every Soul. Like that of David, I have sworn,
as Far as we can do this, it must be the deliberate and settled Intention of every Soul. Like that of David, I have sworn,
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and I will perform it, that I will keep thy righteous Judgments. and I will perform it, that I will keep thy righteous Judgments.
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We must in our Judgments esteem the Law of God to be in all things right and good;
We must in our Judgments esteem the Law of God to be in all things right and good;
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our Wills must chuse it as such, and we should be possest with a hearty and sincere Love of it:
our Wills must choose it as such, and we should be possessed with a hearty and sincere Love of it:
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We must love his Law, and hate every false way.
We must love his Law, and hate every false Way.
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Every one must say to himself, This shall shall be the Guide and Rule of my Life:
Every one must say to himself, This shall shall be the Guide and Rule of my Life:
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By this I will govern as far as I can, my Thoughts, and my Words, and my Actions.
By this I will govern as Far as I can, my Thoughts, and my Words, and my Actions.
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I will follow no common Customs or Fashions; I will regard no wicked Maxims of the World;
I will follow no Common Customs or Fashions; I will regard no wicked Maxims of the World;
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I will not cherish or allow any Inclinations contrary to this Rule.
I will not cherish or allow any Inclinations contrary to this Rule.
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Nothing must be allowed or tolerated in our Hearts or Lives, but what is according to the Law of God.
Nothing must be allowed or tolerated in our Hearts or Lives, but what is according to the Law of God.
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2. From hence there must spring a constant Care and Endeavour to cease from Evil, and do Good.
2. From hence there must spring a constant Care and Endeavour to cease from Evil, and do Good.
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I will take heed to my ways (says David) that I offend not. I will take heed to my ways (Says David) that I offend not.
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And it cannot be that a man can sincerely desire, and purpose to keep the Commands of God,
And it cannot be that a man can sincerely desire, and purpose to keep the Commands of God,
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and yet not diligently endeavour this. We must then exercise a constant Watchfulness and Observance over our Hearts and Ways.
and yet not diligently endeavour this. We must then exercise a constant Watchfulness and Observance over our Hearts and Ways.
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We must be willing to know our Duty, be ready to be convinced of it: We must endeavour to know it in the use of all fit means.
We must be willing to know our Duty, be ready to be convinced of it: We must endeavour to know it in the use of all fit means.
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We must endeavour to do well, and mind the keeping up our good Resolutions; we must strive against the perverseness, and backwardness of our Nature to do good;
We must endeavour to do well, and mind the keeping up our good Resolutions; we must strive against the perverseness, and backwardness of our Nature to do good;
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silence and despise all Excuses, and watch for, and lay hold of all opportunities of welldoing in any kind.
silence and despise all Excuses, and watch for, and lay hold of all opportunities of welldoing in any kind.
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In like manner we must constantly endeavour to abstain from doing evil.
In like manner we must constantly endeavour to abstain from doing evil.
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We must avoid Temptations as much as we can, and resist such as we cannot avoid.
We must avoid Temptations as much as we can, and resist such as we cannot avoid.
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The Scripture says, Resist the Devil, and he will fly from you.
The Scripture Says, Resist the devil, and he will fly from you.
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We must endeavour to mortify, and weaken, and subdue all corrupt, and evil Inclinations that are in us.
We must endeavour to mortify, and weaken, and subdue all corrupt, and evil Inclinations that Are in us.
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These things are meant, when we are bid to work out our Salvation with Fear and Trembling;
These things Are meant, when we Are bid to work out our Salvation with fear and Trembling;
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And to strive to enter in at the strait Gate. And to strive to enter in At the strait Gate.
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This then must be the grand Care and Concern of our whole Lives, that which we do chiefly mind,
This then must be the grand Care and Concern of our Whole Lives, that which we do chiefly mind,
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and that which must direct and influence every other Concern, namely, the keeping of the Commands of God.
and that which must Direct and influence every other Concern, namely, the keeping of the Commands of God.
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3. We must for the most part actually perform our Purpose and Resolution; and live according to the Commands of God;
3. We must for the most part actually perform our Purpose and Resolution; and live according to the Commands of God;
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and we must always abstain from any wilful Violations of them in gross and scandalous Sins.
and we must always abstain from any wilful Violations of them in gross and scandalous Sins.
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Certainly, he may not be denominated a good Man, that is not in the greater part good,
Certainly, he may not be denominated a good Man, that is not in the greater part good,
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and that does not most commonly perform the Duties God requires of him in his Place and Station.
and that does not most commonly perform the Duties God requires of him in his Place and Station.
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Therefore we must not live in the constant and habitual practice of any known Sin;
Therefore we must not live in the constant and habitual practice of any known since;
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or of such an one as we might know to be a Sin. The good Man will not allow, not excuse himself in any the least Sin:
or of such an one as we might know to be a Sin. The good Man will not allow, not excuse himself in any the least since:
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He may be surprised and drawn sometimes into that which is evil; but he will not run into it;
He may be surprised and drawn sometime into that which is evil; but he will not run into it;
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and then there is nothing ill that shall be his constant Course;
and then there is nothing ill that shall be his constant Course;
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for if he be surprised into a Sin, he will not stay in it, as we may say, he severely rebukes himself for it;
for if he be surprised into a since, he will not stay in it, as we may say, he severely rebukes himself for it;
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he earnestly repents, and sets himself to renew his Resolutions, and care to abstain from it for the future.
he earnestly repents, and sets himself to renew his Resolutions, and care to abstain from it for the future.
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And then besides, all gross and high acts and degrees of Wickedness must be totally forsaken;
And then beside, all gross and high acts and Degrees of Wickedness must be totally forsaken;
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as we may learn from what the Apostle very plainly says, in Gal. 5. 19, 20, 21. Now the works of the flesh are manifest (says he) which are Adultery, Fornication, Ʋncleanness, Lasciviousness, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drunkenness, Revellings, and such like:
as we may Learn from what the Apostle very plainly Says, in Gal. 5. 19, 20, 21. Now the works of the Flesh Are manifest (Says he) which Are Adultery, Fornication, Ʋncleanness, Lasciviousness, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, drunkenness, Revellings, and such like:
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Of the which I tell you before, as I have also told you in times past, That they which do such things shall not inherit the Kingdom of God. Of the which I tell you before, as I have also told you in times past, That they which do such things shall not inherit the Kingdom of God.
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Such things shew a Man to be out of a State of Grace and Salvation; they cut him off from all right to the Benefits of the Covenant of Grace:
Such things show a Man to be out of a State of Grace and Salvation; they Cut him off from all right to the Benefits of the Covenant of Grace:
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He that commits such Enormities, is a Sinner;
He that commits such Enormities, is a Sinner;
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and his Repentance, and recovery to a good Condition, is not well assured till he he has for some time heartily grieved for such Sin,
and his Repentance, and recovery to a good Condition, is not well assured till he he has for Some time heartily grieved for such since,
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and liv'd at a great distance from it, and practised even against Temptations and Provocations, the contrary Vertues.
and lived At a great distance from it, and practised even against Temptations and Provocations, the contrary Virtues.
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These things are absolutely and indispensibly required. And if we do thus, God will look mercifully upon our Infirmities;
These things Are absolutely and Indispensibly required. And if we do thus, God will look mercifully upon our Infirmities;
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he will accept our Obedience, tho it be imperfect, and we shall be justified by him, upon the Account of the most perfect and compleat Righteousness of Jesus Christ,
he will accept our obedience, though it be imperfect, and we shall be justified by him, upon the Account of the most perfect and complete Righteousness of jesus christ,
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tho we cannot work out such an one of our own.
though we cannot work out such an one of our own.
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Application. It remains now that I close up the Discourse with a brief Application of what has been said.Application. It remains now that I close up the Discourse with a brief Application of what has been said.
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1. And in the first Place, we may from hence justify the frequent Preaching up of Vertue and Holiness.
1. And in the First Place, we may from hence justify the frequent Preaching up of Virtue and Holiness.
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The too common corruption and wickedness of Men's Lives, do greatly require such Discourses, and the Gospel allows them.
The too Common corruption and wickedness of Men's Lives, do greatly require such Discourses, and the Gospel allows them.
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Shall we not urge and insist upon those things which are necessary to Salvation? Upon those things which Christ himself and his Apostles much insisted upon,
Shall we not urge and insist upon those things which Are necessary to Salvation? Upon those things which christ himself and his Apostles much insisted upon,
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and made them the aim and scope of all their Preachings and Writings? Indeed without the frequent and earnest insisting upon the necessity of a Holy Life, the corrupted Nature of Man is mightily apt to abuse the pleasant Doctrins of the Gospel;
and made them the aim and scope of all their Preachings and Writings? Indeed without the frequent and earnest insisting upon the necessity of a Holy Life, the corrupted Nature of Man is mightily apt to abuse the pleasant Doctrines of the Gospel;
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when we hear of a sure Attonement for Sin, we are apt to be less careful to avoid Sin, than we ought to be.
when we hear of a sure Atonement for since, we Are apt to be less careful to avoid since, than we ought to be.
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It is certainly necessary, and very fitting to tell Men they have nothing to do with the Benefits and Priviledges purchased by Christ, till they are obedient to his Laws, since this is very true;
It is Certainly necessary, and very fitting to tell Men they have nothing to do with the Benefits and Privileges purchased by christ, till they Are obedient to his Laws, since this is very true;
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and it were to betray their Souls into Perdition, to be often telling what Christ has done for Mankind,
and it were to betray their Souls into Perdition, to be often telling what christ has done for Mankind,
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and seldom to insist upon what he requires of them: Such would by no means deserve the Name of the most edifying Preaching;
and seldom to insist upon what he requires of them: Such would by no means deserve the Name of the most edifying Preaching;
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such might indeed build Men up in a presumptuous Faith, but not in the Holy Faith that is Saving.
such might indeed built Men up in a presumptuous Faith, but not in the Holy Faith that is Saving.
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And if the Gospel its self doth require Men's Obedience to the Laws of God, then the urging of this is true Gospel-Preaching;
And if the Gospel its self does require Men's obedience to the Laws of God, then the urging of this is true Gospel preaching;
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it is not obsolete, legal Preaching, nor is it dry, mean, Moral Preaching: It is such Gospel-Preaching as Christ Himself, and his Apostles employed themselves in.
it is not obsolete, Legal Preaching, nor is it dry, mean, Moral Preaching: It is such Gospel preaching as christ Himself, and his Apostles employed themselves in.
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To this Truth we have the Testimony of one of the greatest Lights of the Church, since the Days of Inspiration;
To this Truth we have the Testimony of one of the greatest Lights of the Church, since the Days of Inspiration;
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and he a Zealous Advocate for Free Grace, and all the glory of it, I mean St. Austin. This is to preach the Gospel of Christ (says he) Evangelizare Christum. Not only to say what things are to be believed concerning Christ;
and he a Zealous Advocate for Free Grace, and all the glory of it, I mean Saint Austin. This is to preach the Gospel of christ (Says he) Evangelize Christ. Not only to say what things Are to be believed Concerning christ;
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but also what things are to be observed and done, by him that comes to join or incorporate himself into the Body of Christ.
but also what things Are to be observed and done, by him that comes to join or incorporate himself into the Body of christ.
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And in speaking of the things that are to be believed concerning Christ; It is not enough (says he) to say whose Son he was;
And in speaking of the things that Are to be believed Concerning christ; It is not enough (Says he) to say whose Son he was;
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whence he came according to his Divinity; and whence according to his Humanity; what things he suffer'd, and why;
whence he Come according to his Divinity; and whence according to his Humanity; what things he suffered, and why;
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what is the Vertue of his Resurrection; what Gifts of the Spirit he promised, and gave to the Faithful;
what is the Virtue of his Resurrection; what Gifts of the Spirit he promised, and gave to the Faithful;
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But it should also be taught what sort of Men the Members must be, to whom he may, and will be the Head:
But it should also be taught what sort of Men the Members must be, to whom he may, and will be the Head:
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What sort he requires, and makes, and loves, and redeems, and brings to everlasting Life.
What sort he requires, and makes, and loves, and redeems, and brings to everlasting Life.
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When these things are insisted upon (says he) then Christ is preached, Christus Evangelizatur (Aug. de Fide & Operibus. Tom:
When these things Are insisted upon (Says he) then christ is preached, Christus Evangelizatur (Aug. de Fide & Operibus. Tom:
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4.) This Preaching then does not take men off from relying upon Christ, it does not tend to make them depend upon themselves for Salvation;
4.) This Preaching then does not take men off from relying upon christ, it does not tend to make them depend upon themselves for Salvation;
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but it shews them in what way they must rely upon Christ for Salvation, that they may certainly succeed in the doing it.
but it shows them in what Way they must rely upon christ for Salvation, that they may Certainly succeed in the doing it.
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2. To improve yet a little further what has been said:
2. To improve yet a little further what has been said:
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we may thence learn the Vanity and Deceitfulness of their hopes of Salvation, who lead wicked and ungodly Lives:
we may thence Learn the Vanity and Deceitfulness of their hope's of Salvation, who led wicked and ungodly Lives:
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they that live in their Sins;
they that live in their Sins;
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and yet hope to be saved, expect to come to Heaven by the way to Hell:
and yet hope to be saved, expect to come to Heaven by the Way to Hell:
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they depend upon the Mercy of God, and the Merits of Christ without taking the only course to have an Interest in them.
they depend upon the Mercy of God, and the Merits of christ without taking the only course to have an Interest in them.
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3. There is not only folly and deceit in these Hopes; but also there is great guilt and provocation in them.
3. There is not only folly and deceit in these Hope's; but also there is great guilt and provocation in them.
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For this is to turn the Grace of God into Wantonness, which is that St. Jude, Ver. 4. earnestly condemns,
For this is to turn the Grace of God into Wantonness, which is that Saint U^de, Ver. 4. earnestly condemns,
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when we encourage our selves in Sin from the undertaking of the Redeemer:
when we encourage our selves in since from the undertaking of the Redeemer:
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What is said of him in the Gospel, is an encouragement for Men to forsake their Sins;
What is said of him in the Gospel, is an encouragement for Men to forsake their Sins;
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but not to continue in them. This is the greatest abuse that can be of redeeming Love;
but not to continue in them. This is the greatest abuse that can be of redeeming Love;
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it is contrary to the end and design of it.
it is contrary to the end and Design of it.
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The Mediator took the Name Jesus, to signify that his purpose is to save his People from their Sins.
The Mediator took the Name jesus, to signify that his purpose is to save his People from their Sins.
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And indeed his design had been a very strange one, if he had come to procure a Dispensation for our Love of infinite Goodness,
And indeed his Design had been a very strange one, if he had come to procure a Dispensation for our Love of infinite goodness,
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for our Reverence of an infinite Majesty, and of our Obedience to the Creator of all things;
for our reverence of an infinite Majesty, and of our obedience to the Creator of all things;
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if he had come to dispense with the Laws of Equity and Justice, of Mercy and Charity, of Truth and Faithfulness towards our Neighbour;
if he had come to dispense with the Laws of Equity and justice, of Mercy and Charity, of Truth and Faithfulness towards our Neighbour;
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This is a design unworthy of the Holy Jesus, this had not been to glorify the Father;
This is a Design unworthy of the Holy jesus, this had not been to Glorify the Father;
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and how can it be but highly displeasing to impute to him such a Design, as this Opinion and Practice must be reckon'd to do? And yet further.
and how can it be but highly displeasing to impute to him such a Design, as this Opinion and Practice must be reckoned to do? And yet further.
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This is contrary to the Obligation of redeeming Love, as well as to the Design of it,
This is contrary to the Obligation of redeeming Love, as well as to the Design of it,
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and must needs be upon that account very displeasing.
and must needs be upon that account very displeasing.
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It was the greatest Instance of divine Love to give his Only begotten Son to Die for us,
It was the greatest Instance of divine Love to give his Only begotten Son to Die for us,
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and then it is the greatest Obligation to the Love of God;
and then it is the greatest Obligation to the Love of God;
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And is it not a most enormous and unjust requital to make this an encouragement to the living in hatred against him? To live in constant rebellion and contempt? This must needs give the highest and most guilty Aggravation to the Sins of Men that can be.
And is it not a most enormous and unjust requital to make this an encouragement to the living in hatred against him? To live in constant rebellion and contempt? This must needs give the highest and most guilty Aggravation to the Sins of Men that can be.
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Let us consider then how much we are obliged by the Love of God to love him;
Let us Consider then how much we Are obliged by the Love of God to love him;
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and that if we love him we must keep his Commandments.
and that if we love him we must keep his commandments.
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The PRAYER. OH most merciful and gracious God; thy mercy is everlasting, and thy truth endures from Generation to Generation.
The PRAYER. O most merciful and gracious God; thy mercy is everlasting, and thy truth endures from Generation to Generation.
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Thou hast helped us in our low Estate through the greatness of thy Mercy:
Thou hast helped us in our low Estate through the greatness of thy Mercy:
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When we had rendred our selves deserving of everlasting Misery, and utter Rejection from thy favour and care, thou didst then take care for us,
When we had rendered our selves deserving of everlasting Misery, and utter Rejection from thy favour and care, thou didst then take care for us,
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and laidst help upon One that is mighty, and able to save to the uttermost: Oh who can conceive, or express the Love of God to us in Christ Jesus! It passes knowledge.
and laidst help upon One that is mighty, and able to save to the uttermost: O who can conceive, or express the Love of God to us in christ jesus! It passes knowledge.
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We give thee, O Lord, most humble and hearty Thanks for this thy unspeakable Gift.
We give thee, Oh Lord, most humble and hearty Thanks for this thy unspeakable Gift.
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We thank thee for our Saviour's excellent Doctrins and Instructions, whereby he shews us the way to happiness;
We thank thee for our Saviour's excellent Doctrines and Instructions, whereby he shows us the Way to happiness;
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for his most holy and good Life, whereby he leads us in the way to it,
for his most holy and good Life, whereby he leads us in the Way to it,
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and is become an encouraging Pattern and Example of Well-doing;
and is become an encouraging Pattern and Exampl of Welldoing;
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We bless thee for his meritorious Death, whereby he has made an Attonement for our Sins, has purchased for us thy sanctifying Grace, and thy infinite, eternal Favour.
We bless thee for his meritorious Death, whereby he has made an Atonement for our Sins, has purchased for us thy sanctifying Grace, and thy infinite, Eternal Favour.
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Oh what reason have we to say, what shall we render unto the Lord for all his Benefits!
O what reason have we to say, what shall we render unto the Lord for all his Benefits!
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How many ways, O Lord, hast thou deserved our highest praises, our supream Affections, and our best Obedience? But, Oh how unsensible have we, ungrateful wretches been of this thy great Mercy? How backward and slow to comply with the just and reasonable Terms of Salvation? We are loth to part with our Sins,
How many ways, Oh Lord, hast thou deserved our highest praises, our supreme Affections, and our best obedience? But, O how unsensible have we, ungrateful wretches been of this thy great Mercy? How backward and slow to comply with the just and reasonable Terms of Salvation? We Are loath to part with our Sins,
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even for the Love of Jesus, or to wean our Affections from this World, for the hopes of Heaven.
even for the Love of jesus, or to wean our Affections from this World, for the hope's of Heaven.
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Yea, we are apt to fall into the guilty and pernicious folly of turning the Grace of God into wantonness, of encouraging our selves to continue in our Sins, upon presumption on thy Mercy in Christ Jesus,
Yea, we Are apt to fallen into the guilty and pernicious folly of turning the Grace of God into wantonness, of encouraging our selves to continue in our Sins, upon presumption on thy Mercy in christ jesus,
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and of expecting Salvation by him while we have neglected the terms and conditions of obtaining it.
and of expecting Salvation by him while we have neglected the terms and conditions of obtaining it.
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O Lord, awaken us at length to a due and wise Care of our own Souls:
O Lord, awaken us At length to a due and wise Care of our own Souls:
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Of thy infinite Mercy, pardon our past Neglects, and give us, for the sake of Jesus Christ, what thou requirest, that we may be partakers of the great Salvation.
Of thy infinite Mercy, pardon our past Neglects, and give us, for the sake of jesus christ, what thou requirest, that we may be partakers of the great Salvation.
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Give us an unfeigned Repentance for all our past Transgressions; stedfast and sincere purposes of new Obedience.
Give us an unfeigned Repentance for all our past Transgressions; steadfast and sincere Purposes of new obedience.
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Give us an humble, lively Faith in him, such as may engage us to follow him, make us love and chuse his Commands, ready to deny our selves for his sake,
Give us an humble, lively Faith in him, such as may engage us to follow him, make us love and choose his Commands, ready to deny our selves for his sake,
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and to devote our selves entirely to him, to live to him that died for us;
and to devote our selves entirely to him, to live to him that died for us;
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let it bring forth much fruit in a diligent and industrious Obedience, and seek, and expect our acceptance and reward, only by Vertue of his Merits and spotless Righteousness.
let it bring forth much fruit in a diligent and Industria obedience, and seek, and expect our acceptance and reward, only by Virtue of his Merits and spotless Righteousness.
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Let such a Faith, we pray thee, be formed or promoted in us by the Ordinances we have this day enjoyed.
Let such a Faith, we pray thee, be formed or promoted in us by the Ordinances we have this day enjoyed.
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Let us lie down in peace with thee this Night, and repose our selves under the protection of thy Providence.
Let us lie down in peace with thee this Night, and repose our selves under the protection of thy Providence.
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If it please thee, that we shall awake again in this World, let our Hearts be full of a thankful Sense of thy Mercies,
If it please thee, that we shall awake again in this World, let our Hearts be full of a thankful Sense of thy mercies,
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and a Concern to shew forth thy Praise in the Course of our Lives. We humbly recommend to thy Mercy and Favour all Mankind;
and a Concern to show forth thy Praise in the Course of our Lives. We humbly recommend to thy Mercy and Favour all Mankind;
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beseeching thee to enlighten those that sit in darkness, and in the shadow of Death;
beseeching thee to enlighten those that fit in darkness, and in the shadow of Death;
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to bring into the way of thy Truth, all such as have erred, and are deceived:
to bring into the Way of thy Truth, all such as have erred, and Are deceived:
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To replenish thy Church abundantly with the Gifts and Graces of thy good Spirit; to comfort and relieve any of thy Servants, that are desolate and afflicted;
To replenish thy Church abundantly with the Gifts and Graces of thy good Spirit; to Comfort and relieve any of thy Servants, that Are desolate and afflicted;
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to prosper those that seek the Peace of thy Jerusalem. We implore thy Mercy upon the Land of our Nativity:
to prosper those that seek the Peace of thy Jerusalem. We implore thy Mercy upon the Land of our Nativity:
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Lord, let Peace and Righteousness, Charity and Piety, setle and abound among us. Rule and guide thou our Rulers in thy Fear: Teach our Teachers:
Lord, let Peace and Righteousness, Charity and Piety, settle and abound among us. Rule and guide thou our Rulers in thy fear: Teach our Teachers:
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Bless, comfort, and encourage thy Ministers, both in Church and State, with a Loyal, Obedient, Peaceable, and Loving People.
Bless, Comfort, and encourage thy Ministers, both in Church and State, with a Loyal, Obedient, Peaceable, and Loving People.
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1608
Grant that we may all live to thy Glory through Jesus Christ our Lord. In whose own words we further say. Our Father, &c.
Grant that we may all live to thy Glory through jesus christ our Lord. In whose own words we further say. Our Father, etc.
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THE GREAT DUTY OF THANKFULNESS, Urged and Directed.
THE GREAT DUTY OF THANKFULNESS, Urged and Directed.
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Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour, Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
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and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
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and finally by thy Mercy obtain Everlasting Life through Jesus Christ our Lord. Amen. 1 Thes. 5. 18. In every thing give Thanks: —and finally by thy Mercy obtain Everlasting Life through jesus christ our Lord. Amen. 1 Thebes 5. 18. In every thing give Thanks: —
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THere is an exceeding great evil and disorder, which we may too frequently observe in the World,
THere is an exceeding great evil and disorder, which we may too frequently observe in the World,
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and which every Man's reason condemns in others, and yet all are apt to be often guilty of it themselves:
and which every Man's reason condemns in Others, and yet all Are apt to be often guilty of it themselves:
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It is, that we we do commonly remember long, and retain a very deep resentment of an Injury,
It is, that we we do commonly Remember long, and retain a very deep resentment of an Injury,
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whether it be a real, or but an imagined one; but we soon forget the Benefits we receive, and lose the Impressions of them.
whither it be a real, or but an imagined one; but we soon forget the Benefits we receive, and loose the Impressions of them.
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Thus do Mankind often deal with one another, and thus also do they behave themselves towards God.
Thus do Mankind often deal with one Another, and thus also do they behave themselves towards God.
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Tho he cannot wrong or injure us, yet we are apt to think he does so,
Though he cannot wrong or injure us, yet we Are apt to think he does so,
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when he does in any thing displease us, and we behave our selves towards him, as if he did:
when he does in any thing displease us, and we behave our selves towards him, as if he did:
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We murmur against him, and grow discontented and froward, are ready to think 'tis in vain to serve him,
We murmur against him, and grow discontented and froward, Are ready to think it's in vain to serve him,
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and to throw off our Duty.
and to throw off our Duty.
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And on the other side, we do at the same time forget his Benefits, and take no notice of what we have, many times, through desire of what we want. We are very earnest and importunate in our Requests for what we would have,
And on the other side, we do At the same time forget his Benefits, and take no notice of what we have, many times, through desire of what we want. We Are very earnest and importunate in our Requests for what we would have,
cc p-acp dt j-jn n1, pns12 vdb p-acp dt d n1 vvi po31 n2, cc vvb dx n1 pp-f r-crq pns12 vhb, d n2, p-acp n1 pp-f r-crq pns12 vvi. pns12 vbr av j cc j p-acp po12 n2 p-acp r-crq pns12 vmd vhi,
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and are cold in our Thanksgivings, or neglect to be thankful at all, when we have obtain'd it.
and Are cold in our Thanksgivings, or neglect to be thankful At all, when we have obtained it.
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The Spirit of God, taking notice of this Fault in Mankind, repeats his Instructions in Holy Scripture to the contrary.
The Spirit of God, taking notice of this Fault in Mankind, repeats his Instructions in Holy Scripture to the contrary.
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He bids us take care to join with all our Prayers, Thanksgivings, in Phil. 4. 6. he says, by the Apostle, Be careful for nothing, but in every thing, by Prayer and Supplication, with Thanksgiving, let your request be made known to God:
He bids us take care to join with all our Prayers, Thanksgivings, in Philip 4. 6. he Says, by the Apostle, Be careful for nothing, but in every thing, by Prayer and Supplication, with Thanksgiving, let your request be made known to God:
pns31 vvz pno12 vvi n1 pc-acp vvi p-acp d po12 n2, n2-vvg, p-acp np1 crd crd pns31 vvz, p-acp dt n1, vbb j p-acp pix, cc-acp p-acp d n1, p-acp n1 cc n1, p-acp n1, vvb po22 n1 vbi vvn vvn p-acp np1:
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However desirous ye are, however sollicitous to obtain what ye want, of God, be sure to be thankful for what ye have.
However desirous you Are, however solicitous to obtain what you want, of God, be sure to be thankful for what you have.
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Again, in this Chapter where our present Text is, he joins the Command of Thanksgiving with that of Prayer;
Again, in this Chapter where our present Text is, he joins the Command of Thanksgiving with that of Prayer;
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the 17th Ver. bids us Pray without ceasing, and this 18th says, In every thing give Thanks;
the 17th Ver. bids us Pray without ceasing, and this 18th Says, In every thing give Thanks;
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whatever your condition be, recommend it to Almighty God by Prayer;
whatever your condition be, recommend it to Almighty God by Prayer;
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and how long soever it pleases God to deny or delay what you desire, yet continue to pray:
and how long soever it Pleases God to deny or Delay what you desire, yet continue to pray:
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And with your Prayers, remember also to give Thanks.
And with your Prayers, Remember also to give Thanks.
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In every thing give Thanks, that is, in every State and Condition, endeavour to retain always a Sense of the Divine Benefits, to praise him for what he has done for you;In every thing give Thanks, that is, in every State and Condition, endeavour to retain always a Sense of the Divine Benefits, to praise him for what he has done for you;
p-acp d n1 vvi n2, cst vbz, p-acp d n1 cc n1, vvb pc-acp vvi av dt n1 pp-f dt j-jn n2, pc-acp vvi pno31 p-acp r-crq pns31 vhz vdn p-acp pn22;
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and be free from all hard Thoughts of God, and undecent Murmurings against him.
and be free from all hard Thoughts of God, and undecent Murmurings against him.
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I confess this Command in this place seems to be chiefly directed to those Holy and good Men, who are the peculiar Favourites of Heaven by the Interest of Jesus Christ.
I confess this Command in this place seems to be chiefly directed to those Holy and good Men, who Are the peculiar Favourites of Heaven by the Interest of jesus christ.
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But, because this Duty is urged more generally elsewhere, and there is no Duty requir'd of such good Men,
But, Because this Duty is urged more generally elsewhere, and there is no Duty required of such good Men,
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but it is also required of all Men, at least by consequence, and as all Men are required to be good;
but it is also required of all Men, At least by consequence, and as all Men Are required to be good;
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I shall therefore take the words as exhorting to an universal Duty:
I shall Therefore take the words as exhorting to an universal Duty:
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And I conclude from them, that all Men are bound to express a thankful Acknowledgement unto God of the Benefits they receive from him;
And I conclude from them, that all Men Are bound to express a thankful Acknowledgement unto God of the Benefits they receive from him;
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and that in all Estates and Circumstances whatsoever.
and that in all Estates and circumstances whatsoever.
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In discoursing upon this Matter, I shall endeavour these 2 things. 1. To prove that every Man has Reason for great Thankfulness to Almighty God. 2. To direct the right Expressions and Declarations of our Thankfulness.
In discoursing upon this Matter, I shall endeavour these 2 things. 1. To prove that every Man has Reason for great Thankfulness to Almighty God. 2. To Direct the right Expressions and Declarations of our Thankfulness.
p-acp vvg p-acp d n1, pns11 vmb vvi d crd n2. crd p-acp vvi cst d n1 vhz n1 p-acp j n1 p-acp j-jn np1. crd p-acp j dt j-jn n2 cc n2 pp-f po12 n1.
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In the first place, I shall endeavour to make it evident, That every Man has some reason to be thankful to God;
In the First place, I shall endeavour to make it evident, That every Man has Some reason to be thankful to God;
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some reason to praise and love him, and to be patient and contented in every Condition.
Some reason to praise and love him, and to be patient and contented in every Condition.
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And this, I think will evidently appear upon the making good the following Particulars.
And this, I think will evidently appear upon the making good the following Particulars.
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1. Let us consider, That all Men are in some measure Partakers of the Divine Benefits.
1. Let us Consider, That all Men Are in Some measure Partakers of the Divine Benefits.
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There is not one among the Race of Mankind, that can justly reckon himself not at all obliged to God.
There is not one among the Raze of Mankind, that can justly reckon himself not At all obliged to God.
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Every man is beholden to God for his Being;
Every man is beholden to God for his Being;
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for the preservation and continuance of his Being so long as he subsists, and for some things that comfort him in his Being;
for the preservation and Continuance of his Being so long as he subsists, and for Some things that Comfort him in his Being;
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and without doubt the Death of Christ is in some sense an universal Benefit. Every Man is beholden to God for that Being which he has:
and without doubt the Death of christ is in Some sense an universal Benefit. Every Man is beholden to God for that Being which he has:
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It is God that hath made us, and not we our selves. It is God that hath made us, and not we our selves.
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And from that sort of Being, which God has given us are we engaged to be thankful.
And from that sort of Being, which God has given us Are we engaged to be thankful.
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We were made but little lower than the Angels, and crowned with Honour and Dignity,
We were made but little lower than the Angels, and crowned with Honour and Dignity,
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as the Psalmist says of all Men, Psal. 8. The meanest Man is next in Dignity to them in the Order of the Creation.
as the Psalmist Says of all Men, Psalm 8. The Meanest Man is next in Dignity to them in the Order of the Creation.
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It is an exceeding Honour of our Bodies, and their greatest Worth and Commendation, that they are made fit to serve and entertain so noble a Guest as an immortal Spirit;
It is an exceeding Honour of our Bodies, and their greatest Worth and Commendation, that they Are made fit to serve and entertain so noble a Guest as an immortal Spirit;
pn31 vbz dt j-vvg n1 pp-f po12 n2, cc po32 js n1 cc n1, cst pns32 vbr vvn j pc-acp vvi cc vvi av j dt n1 p-acp dt j n1;
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and this Honour the most deformed, the weakest, and the most crazy Body has belonging to it.
and this Honour the most deformed, the Weakest, and the most crazy Body has belonging to it.
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But our greatest Worth and Dignity lies in the Soul which God has given us. There is in every Man an excellent Spirit, which is capable of very great things;
But our greatest Worth and Dignity lies in the Soul which God has given us. There is in every Man an excellent Spirit, which is capable of very great things;
p-acp po12 js n1 cc n1 vvz p-acp dt n1 r-crq np1 vhz vvn pno12. pc-acp vbz p-acp d n1 dt j n1, r-crq vbz j pp-f av j n2;
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however it is in some Men wretchedly neglected and deprest.
however it is in Some Men wretchedly neglected and depressed.
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By this are all Men capable of the sublime Knowledge of the Creatour, capable to love,
By this Are all Men capable of the sublime Knowledge of the Creator, capable to love,
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and praise, and delight themselves in him;
and praise, and delight themselves in him;
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by such a Being then we are capable of Happiness to a great and excellent Degree,
by such a Being then we Are capable of Happiness to a great and excellent Degree,
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and even of the highest kind of Happiness that can be; as we can enjoy or delight our selves in him, who is the highest Good.
and even of the highest kind of Happiness that can be; as we can enjoy or delight our selves in him, who is the highest Good.
cc av pp-f dt js n1 pp-f n1 cst vmb vbi; c-acp pns12 vmb vvi cc vvi po12 n2 p-acp pno31, r-crq vbz dt js j.
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And our immortal Soul renders us capable of Everlasting Happiness in the Eternal fruition of an Infinite, Eternal Good.
And our immortal Soul renders us capable of Everlasting Happiness in the Eternal fruition of an Infinite, Eternal Good.
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Every Man may reach this Happiness, if he will;
Every Man may reach this Happiness, if he will;
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This is that he was made and designed for, and no Man shall fall short of it, but by his own default.
This is that he was made and designed for, and no Man shall fallen short of it, but by his own default.
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Thus our Being then should engage us to be thankful to God that gave it. Further;
Thus our Being then should engage us to be thankful to God that gave it. Further;
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'Tis to him we owe the continuance of our Being;
It's to him we owe the Continuance of our Being;
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he supports and maintains us in this Life while it lasts, and after it in the other.
he supports and maintains us in this Life while it lasts, and After it in the other.
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This is a continual Obligation to Thankfulness, it is a continual Creation.
This is a continual Obligation to Thankfulness, it is a continual Creation.
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As no Being can make its self, so none can preserve or continue its self at all;
As no Being can make its self, so none can preserve or continue its self At all;
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but all things have always a most necessary dependance upon the great Creatour.
but all things have always a most necessary dependence upon the great Creator.
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We ought then all of us to acknowledge, it is he that holds our Soul in Life.
We ought then all of us to acknowledge, it is he that holds our Soul in Life.
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And while he continues this Life, he obliges us in that we are so long capable in some measure to see and enjoy the pleasant and good things of this World.
And while he continues this Life, he obliges us in that we Are so long capable in Some measure to see and enjoy the pleasant and good things of this World.
cc cs pns31 vvz d n1, pns31 vvz pno12 p-acp d pns12 vbr av av-j j p-acp d n1 pc-acp vvi cc vvi dt j cc j n2 pp-f d n1.
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If we have good and vertuous Souls, and are free from Envy and Malice, we can see with satisfaction and pleasure, the Happiness and satisfaction of others,
If we have good and virtuous Souls, and Are free from Envy and Malice, we can see with satisfaction and pleasure, the Happiness and satisfaction of Others,
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tho we are not so happy our selves;
though we Are not so happy our selves;
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especially may this please us in those that are vertuous and good, and in those that are dear to us Besides,
especially may this please us in those that Are virtuous and good, and in those that Are dear to us Beside,
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while a Man lives, tho it be in an afflicted State, he has that important term and space lengthened to him wherein alone he can make his peace with God,
while a Man lives, though it be in an afflicted State, he has that important term and Molle lengthened to him wherein alone he can make his peace with God,
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and fit and prepare his Soul for Heaven.
and fit and prepare his Soul for Heaven.
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The time of this Life is the only space allowed us for the seeking and serving the Interest of Eternity.
The time of this Life is the only Molle allowed us for the seeking and serving the Interest of Eternity.
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And if our Life be continued, tho in the midst of continual or succeeding vexations and miseries;
And if our Life be continued, though in the midst of continual or succeeding vexations and misery's;
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as these give us opportunity of exercising long Patience, an invincible Trust in God, the most commendable love to him,
as these give us opportunity of exercising long Patience, an invincible Trust in God, the most commendable love to him,
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and the most difficult resignation and submission;
and the most difficult resignation and submission;
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so we have herein opportunity to gain the greater applause hereafter, the brighter Crown of Glory,
so we have herein opportunity to gain the greater applause hereafter, the Brighter Crown of Glory,
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and the more excellent degrees of reward, by a patient continuance in well-doing. We have reason then to be thankful for the continuance of our Being,
and the more excellent Degrees of reward, by a patient Continuance in welldoing. We have reason then to be thankful for the Continuance of our Being,
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even in such a State as this. Further;
even in such a State as this. Further;
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There is no Man but does enjoy at one time or other, and in a greater or less measure the comforts of this present Life.
There is no Man but does enjoy At one time or other, and in a greater or less measure the comforts of this present Life.
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Those things which do for the time elevate and chear him, and make him joyful and merry.
Those things which do for the time elevate and cheer him, and make him joyful and merry.
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1686
Every man has some intervals of bright and calm Weather; no one's day is always clouded and stormy:
Every man has Some intervals of bright and Cam Weather; no one's day is always clouded and stormy:
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This Life is to none a State of pure misery.
This Life is to none a State of pure misery.
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1688
We are born to trouble in this World, yet none do meet with only trouble and affliction.
We Are born to trouble in this World, yet none do meet with only trouble and affliction.
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1689
Besides, there is commonly a mixture of Good and Evil in every Condition: Every inconvenient State has some conveniencies to allay it.
Beside, there is commonly a mixture of Good and Evil in every Condition: Every inconvenient State has Some Conveniences to allay it.
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1690
These we may find out if we will impartially consider our Circumstances; And from thence we shall always have some reason to be thankful.
These we may find out if we will impartially Consider our circumstances; And from thence we shall always have Some reason to be thankful.
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1691
Lastly, The Death of Christ is without doubt in some sense an universal Benefit. Jesus Christ came into the World to save Sinners: Lastly, The Death of christ is without doubt in Some sense an universal Benefit. jesus christ Come into the World to save Sinners:
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1692
He by his one Oblation of himself once offer'd, has made a full, perfect, and sufficient Sacrifice,
He by his one Oblation of himself once offered, has made a full, perfect, and sufficient Sacrifice,
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1693
and Satisfaction for the Sins of the whole World.
and Satisfaction for the Sins of the Whole World.
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1694
He has by his Death brought it to pass, that every Man upon his Repentance and Faith in him, may be saved;
He has by his Death brought it to pass, that every Man upon his Repentance and Faith in him, may be saved;
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1695
that Salvation may be offer'd to all; therefore he bid his Disciples go and preach the Gospel to all:
that Salvation may be offered to all; Therefore he bid his Disciples go and preach the Gospel to all:
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1696
And this Salvation may be obtained by all, to whom it is offer'd, if they are not wanting to themselves:
And this Salvation may be obtained by all, to whom it is offered, if they Are not wanting to themselves:
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1697
None of them perish, but by their own perversness.
None of them perish, but by their own perverseness.
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1698
All in the Christian Church are beholden for the Knowledge of God, and Christ which is offer'd to them;
All in the Christian Church Are beholden for the Knowledge of God, and christ which is offered to them;
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1699
for the Means of Grace and Salvation. Thus it appears that all Men are in some measure Partakers of the Divine Benefits.
for the Means of Grace and Salvation. Thus it appears that all Men Are in Some measure Partakers of the Divine Benefits.
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1700
2. Another thing that makes this an universal Duty is, that God has with such admirable Wisdom distributed his Gifts among Men, that every one almost has in some respects or other the Advantage of some other Men.
2. another thing that makes this an universal Duty is, that God has with such admirable Wisdom distributed his Gifts among Men, that every one almost has in Some respects or other the Advantage of Some other Men.
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As none are, in this Life perfectly miserable, so we can see none that are perfectly and compleatly happy.
As none Are, in this Life perfectly miserable, so we can see none that Are perfectly and completely happy.
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1702
No man shall have good reason to think himself worse dealt with, and harder used by God's Providence, than all Men besides him.
No man shall have good reason to think himself Worse dealt with, and harder used by God's Providence, than all Men beside him.
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1703
There is hardly a Man but may say, If I want what others have, I may also see some at least of others wanting what I have,
There is hardly a Man but may say, If I want what Others have, I may also see Some At least of Others wanting what I have,
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1704
and what I delight in, what I would not be without, and perhaps would not exchange with many for theirs.
and what I delight in, what I would not be without, and perhaps would not exchange with many for theirs.
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1705
If the Rich have greater Dainties, the Poor have usually the stronger and better Appetites:
If the Rich have greater Dainties, the Poor have usually the Stronger and better Appetites:
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1706
The Labourer has greater strength, and more health many times than he that lives at ease.
The Labourer has greater strength, and more health many times than he that lives At ease.
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1707
If one Man has less Honour than another, he has less care and trouble too;
If one Man has less Honour than Another, he has less care and trouble too;
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1708
an obscure Station is blest with greater safety, is exposed to less Envy than the contrary.
an Obscure Station is blessed with greater safety, is exposed to less Envy than the contrary.
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1709
How many Cares and Griefs and Fears do attend Riches and Greatness, of which the mean,
How many Cares and Griefs and Fears do attend Riches and Greatness, of which the mean,
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1710
and poor Man may say, I have none of these to trouble me.
and poor Man may say, I have none of these to trouble me.
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1711
It pleases God many times to lodge a vertuous and brave Soul in a deformed and contemptible Body,
It Pleases God many times to lodge a virtuous and brave Soul in a deformed and contemptible Body,
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1712
and oftentimes are great Beauty, or Strength, and great Folly joined together.
and oftentimes Are great Beauty, or Strength, and great Folly joined together.
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1713
It was very sitly replied by the Philosopher, who being pitied by one for the Loss of a Farm, answer'd his Condoler thus, You have but one Field,
It was very sitly replied by the Philosopher, who being pitied by one for the Loss of a Farm, answered his Condoler thus, You have but one Field,
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1714
and I have yet three left, and why should not I then rather pity and grieve for you? If our mind is apt to grow sick with Envy,
and I have yet three left, and why should not I then rather pity and grieve for you? If our mind is apt to grow sick with Envy,
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1715
or discontent at seeing the advantages in some respects which others have of us, we should cure them again by reflecting on those which in other respects perhaps we may have of them, or of some other Persons.
or discontent At seeing the advantages in Some respects which Others have of us, we should cure them again by reflecting on those which in other respects perhaps we may have of them, or of Some other Persons.
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1716
And thus may every man see something in his Condition to be thankful for, upon a fair comparison of it with that of other Men.
And thus may every man see something in his Condition to be thankful for, upon a fair comparison of it with that of other Men.
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1717
3. It is yet another ground of Thankfulness common to all Men; That the Gifts which we receive from God, are undeservedly and freely bestowed upon us.
3. It is yet Another ground of Thankfulness Common to all Men; That the Gifts which we receive from God, Are undeservedly and freely bestowed upon us.
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1718
As he is the Sole Fountain of all the good we enjoy; so he is the absolute, and free Dispenser of all his Gifts:
As he is the Sole Fountain of all the good we enjoy; so he is the absolute, and free Dispenser of all his Gifts:
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1719
God is a Debtor to no man. We cannot draw any of his Blessings from him by previous Merit.God is a Debtor to no man. We cannot draw any of his Blessings from him by previous Merit.
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1720
It was the meer and free Goodness of God, which mov'd him to give us our Being;
It was the mere and free goodness of God, which moved him to give us our Being;
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1721
Certainly before we were, we could not oblige him;
Certainly before we were, we could not oblige him;
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1722
All our Faculties and Powers then are free Gifts, and render us indebted, and obliged to him.
All our Faculties and Powers then Are free Gifts, and render us indebted, and obliged to him.
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1723
Therefore no exercise of these in any service of him, can merit any thing from him;
Therefore no exercise of these in any service of him, can merit any thing from him;
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1724
for in all we do, we only pay our own Debt; if indeed we could do so much as that.
for in all we do, we only pay our own Debt; if indeed we could do so much as that.
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1725
Well might the Apostle make that Challenge, Who hath given any thing to God, and it shall be recompenced to him again? Rom. 11. 5. He can receive no advantage from his Creatures,
Well might the Apostle make that Challenge, Who hath given any thing to God, and it shall be recompensed to him again? Rom. 11. 5. He can receive no advantage from his Creatures,
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1726
and therefore he designs none to himself in what he bestows upon them.
and Therefore he designs none to himself in what he bestows upon them.
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1727
He may then very justly expostulate with our murmuring and discontent, as the Housholder in the Parable, Friend, I do thee no wrong.
He may then very justly expostulate with our murmuring and discontent, as the Householder in the Parable, Friend, I do thee no wrong.
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1728
Is it not lawful for me to do what I will with mine own? We should always consider he is at liberty whether he will give what we ask of him or not.
Is it not lawful for me to do what I will with mine own? We should always Consider he is At liberty whither he will give what we ask of him or not.
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1729
What we want is his, and what we have is so too, even whilst we have it;
What we want is his, and what we have is so too, even while we have it;
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1730
and so he is at liberty also to take that away. We are entirely beholden to him for all that we have;
and so he is At liberty also to take that away. We Are entirely beholden to him for all that we have;
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1731
And should not this make us always thankful? He deserves this from us, if he gives and continues any thing to us, since he does this freely.
And should not this make us always thankful? He deserves this from us, if he gives and continues any thing to us, since he does this freely.
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1732
Since God is kind, Let us be ashamed to be unjust;
Since God is kind, Let us be ashamed to be unjust;
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1733
since he gives us the good Things, which we do not deserve from him, Let us not be so guilty as to deny him the Praise and Thanksgiving, which he does deserve from us.
since he gives us the good Things, which we do not deserve from him, Let us not be so guilty as to deny him the Praise and Thanksgiving, which he does deserve from us.
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1734
Should we not thank him for those things which we cannot demand of him, which he gives,
Should we not thank him for those things which we cannot demand of him, which he gives,
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1735
and needs not give us? Tho we have not all that we desire, yet since what we have is more than we deserve, we ought sure to be very thankful for this.
and needs not give us? Tho we have not all that we desire, yet since what we have is more than we deserve, we ought sure to be very thankful for this.
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1736
4. Another ground of thankfulness common to all Men is, there is none of us but have forfeited all the Mercies which God has ever bestowed upon us.
4. another ground of thankfulness Common to all Men is, there is none of us but have forfeited all the mercies which God has ever bestowed upon us.
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1737
It is true, that before we had a Being, we could not deserve not to be made;
It is true, that before we had a Being, we could not deserve not to be made;
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1738
we could not offend God, nor provoke him to deny us our Being; for that which is not, can do nothing:
we could not offend God, nor provoke him to deny us our Being; for that which is not, can do nothing:
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1739
But it may be consider'd, that he who made us, knew before with what perverseness, and rebellion, and ingratitude we would use the Beings he should give us:
But it may be considered, that he who made us, knew before with what perverseness, and rebellion, and ingratitude we would use the Beings he should give us:
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1740
He fore-saw all the Sins and Provocations of our Lives, and yet he brought us into Being;
He foresaw all the Sins and Provocations of our Lives, and yet he brought us into Being;
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1741
and has made us capable to be greatly Happy, tho he knew we would deserve to be miserable.
and has made us capable to be greatly Happy, though he knew we would deserve to be miserable.
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1742
And since we came to an ability of exercising the Powers he has given us;
And since we Come to an ability of exercising the Powers he has given us;
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1743
we have not only laid no Obligations upon him to do us good, but have also deserved the contrary.
we have not only laid no Obligations upon him to do us good, but have also deserved the contrary.
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1744
We are all Sinners, and fall short of the Glory of God;
We Are all Sinners, and fallen short of the Glory of God;
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1745
we have not answered the End of our Being, and so have render'd our selves utterly unworthy of all his Mercies.
we have not answered the End of our Being, and so have rendered our selves utterly unworthy of all his mercies.
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1746
We brought into the World with us at our Birth a sinful Nature, possest with Enmity against God, disposed to rebel,
We brought into the World with us At our Birth a sinful Nature, possessed with Enmity against God, disposed to rebel,
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1747
and such as did deserve to be crusht in its Infancy.
and such as did deserve to be crushed in its Infancy.
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1748
He has, notwithstanding that, nourisht and brought us up, and we, notwithstanding his Favour have rebelled against him.
He has, notwithstanding that, nourished and brought us up, and we, notwithstanding his Favour have rebelled against him.
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1749
He took us into the tender Arms of his Providence, when we first came into the World,
He took us into the tender Arms of his Providence, when we First Come into the World,
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1750
when he might have thrown us immediately into Hell, as guilty in our first Parents:
when he might have thrown us immediately into Hell, as guilty in our First Parents:
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1751
He suffered us to be admitted into his Church, and wash'd away that Guilt in the Laver of Baptism.
He suffered us to be admitted into his Church, and washed away that Gilded in the Laver of Baptism.
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1752
Let us consider how ill we have requited this Kindness: How much we have forgotten him, in whom we live, move, and have our Being:
Let us Consider how ill we have requited this Kindness: How much we have forgotten him, in whom we live, move, and have our Being:
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1753
How we have broke his just and good Laws, despised to be like him in Holiness, wilfully polluted our selves with Sin, affronted his rightful Sovereignty over us, abused his free Gifts,
How we have broke his just and good Laws, despised to be like him in Holiness, wilfully polluted our selves with since, affronted his rightful Sovereignty over us, abused his free Gifts,
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1754
and dishonoured him with what we ought to have used to his Glory:
and dishonoured him with what we ought to have used to his Glory:
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1755
I say, let us consider these things, and wonder that he does any thing for us, rather than murmur at any time that he does no more.
I say, let us Consider these things, and wonder that he does any thing for us, rather than murmur At any time that he does no more.
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1756
Let us never think our selves hardly dealt with, while we enjoy any thing that is good,
Let us never think our selves hardly dealt with, while we enjoy any thing that is good,
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1757
since we deserve none, since we have actually forfeited all.
since we deserve none, since we have actually forfeited all.
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1758
And thus, I suppose it appears, Every Man has Reason for the Practice of this Duty:
And thus, I suppose it appears, Every Man has Reason for the Practice of this Duty:
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1759
It is incumbent upon all to be contented and easy under God's Dispensation, and to be thankful for the measure of good that they have;
It is incumbent upon all to be contented and easy under God's Dispensation, and to be thankful for the measure of good that they have;
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1760
not only is this due from the rich and prosperous, but also, even from the poor and afflicted.
not only is this endue from the rich and prosperous, but also, even from the poor and afflicted.
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1761
I proceed now to the Second Part of the Discourse, which is to direct to the right Expressions and Declarations of our thankfulness to God for his Benefits.
I proceed now to the Second Part of the Discourse, which is to Direct to the right Expressions and Declarations of our thankfulness to God for his Benefits.
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1762
And this (we must know) is not fully performed in a short Ejaculation now and then lifted up to God:
And this (we must know) is not Fully performed in a short Ejaculation now and then lifted up to God:
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1763
But the Heart that is truly and habitually thankful, will constantly endeavour, and for the most part perform all that is contained in the following Particulars.
But the Heart that is truly and habitually thankful, will constantly endeavour, and for the most part perform all that is contained in the following Particulars.
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1764
1. We must take notice of, and own the Divine Benefits. We must acknowledge God's continual care of us, and kindness to us:
1. We must take notice of, and own the Divine Benefits. We must acknowledge God's continual care of us, and kindness to us:
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1765
Own it was he that made us to differ in all the advantages that we have above others.
Own it was he that made us to differ in all the advantages that we have above Others.
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1766
When a Man prospers in the World, he must not ascribe his Prosperity to his own Industry or Skill, nor to a blind Chance;
When a Man prospers in the World, he must not ascribe his Prosperity to his own Industry or Skill, nor to a blind Chance;
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1767
but always to the Providence of God, and be ready to say, 'Tis he gives him all things.
but always to the Providence of God, and be ready to say, It's he gives him all things.
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1768
We must observe and value the Divine Benefits, it is great unthankfulness to despise them;
We must observe and valve the Divine Benefits, it is great unthankfulness to despise them;
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1769
we must take heed that we do not so regard and magnify our wants, as to over-look our Mercies,
we must take heed that we do not so regard and magnify our Wants, as to overlook our mercies,
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1770
and to think that we are not beholden to God.
and to think that we Are not beholden to God.
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1771
We must receive his Favours and Obligations as such, reckon our selves beholden to him for what he gives us.
We must receive his Favours and Obligations as such, reckon our selves beholden to him for what he gives us.
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1772
We must preserve a fresh and lively remembrance of God's Mercies and Deliverances; as David charges himself to do, Psal. 103. 2. Bless the Lord, O my Soul,
We must preserve a fresh and lively remembrance of God's mercies and Deliverances; as David charges himself to do, Psalm 103. 2. Bless the Lord, Oh my Soul,
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1773
and forget not all his Benefits. Thus our Mind and Thoughts are to be employed about these.and forget not all his Benefits. Thus our Mind and Thoughts Are to be employed about these.
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1774
2. We must praise him for his Mercies in solemn and devout Thanksgivings.
2. We must praise him for his mercies in solemn and devout Thanksgivings.
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1775
In these we must express by words the former inward Sense of his Benefits, and so be thankful in Heart, and in our words.
In these we must express by words the former inward Sense of his Benefits, and so be thankful in Heart, and in our words.
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1776
Say to him, as David, Psal. 30. I will extol thee, O Lord, for thou hast lifted me up,
Say to him, as David, Psalm 30. I will extol thee, Oh Lord, for thou hast lifted me up,
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1777
and hast not made mine Enemies to rejoice over me; and hast not made mine Enemies to rejoice over me;
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1778
when at any time he has delivered us from Enemies, say, O Lord, my God, I cried unto thee,
when At any time he has Delivered us from Enemies, say, Oh Lord, my God, I cried unto thee,
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1779
and thou hast healed me, and brought up my Soul from the Grave, thou hast kept me alive from going into the Pit, when he has deliver'd from Sickness.and thou hast healed me, and brought up my Soul from the Grave, thou hast kept me alive from going into the Pit, when he has Delivered from Sickness.
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1780
Say, for daily Mercies, It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, O most high:
Say, for daily mercies, It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, Oh most high:
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1781
To shew forth thy loving kindness in the morning, and thy faithfulness every night; To show forth thy loving kindness in the morning, and thy faithfulness every night;
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1782
as in Psal. 92. 1, 2. The Book of Psalms, as it was the Exercise of extraordinary and inspir'd Devotion, is an excellent Repository of the best Expressions of all sorts for the exercise of our Devotion by:
as in Psalm 92. 1, 2. The Book of Psalms, as it was the Exercise of extraordinary and inspired Devotion, is an excellent Repository of the best Expressions of all sorts for the exercise of our Devotion by:
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1783
Out of which, we shall do well to furnish our selves with the wise and acceptable forms of Thanksgiving, which are therein for the better performance of this Duty.
Out of which, we shall do well to furnish our selves with the wise and acceptable forms of Thanksgiving, which Are therein for the better performance of this Duty.
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1784
3. We must express our Thankfulness in Deeds, as well as in Thought and Word: And this must take in an universal Obedience to his Commands;
3. We must express our Thankfulness in deeds, as well as in Thought and Word: And this must take in an universal obedience to his Commands;
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1785
we ought to charge our selves with this Task, and constantly endeavour to perform it through the whole course of our Lives.
we ought to charge our selves with this Task, and constantly endeavour to perform it through the Whole course of our Lives.
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1786
Nothing can be more absurd, than for an habitual Sinner to pretend to any gratitude towards God:
Nothing can be more absurd, than for an habitual Sinner to pretend to any gratitude towards God:
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1787
Is he to be reckoned thankful, who affronts him continually? who lives in those Practices, which he knows are most ungrateful and displeasing to him? Is this the right way of acknowledging a Benefactor, to do him all the Injury that we can? Let us then study and learn his Laws, that we may know what will please him,
Is he to be reckoned thankful, who affronts him continually? who lives in those Practices, which he knows Are most ungrateful and displeasing to him? Is this the right Way of acknowledging a Benefactor, to do him all the Injury that we can? Let us then study and Learn his Laws, that we may know what will please him,
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1788
and then apply our selves industriously to do it.
and then apply our selves industriously to do it.
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1789
And whatever we have and are, should be all devoted to him, and employed as far as it is capable to be to the serving of his Honour and Glory, 1 Cor. 10. 31. Whether ye eat or drink,
And whatever we have and Are, should be all devoted to him, and employed as Far as it is capable to be to the serving of his Honour and Glory, 1 Cor. 10. 31. Whither you eat or drink,
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1790
or whatever ye do (says the Apostle) Do all to the Glory of God. or whatever you do (Says the Apostle) Do all to the Glory of God.
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1791
This is the just End of all his Gifts, and to serve that end, must needs be the expected way of our Thanksgiving for them.
This is the just End of all his Gifts, and to serve that end, must needs be the expected Way of our Thanksgiving for them.
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1792
And that end may be served, and another Obligation answered too, and that when we employ, (as he requires we should do) what he gives us,
And that end may be served, and Another Obligation answered too, and that when we employ, (as he requires we should do) what he gives us,
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1793
as much as we can to the good of Mankind.
as much as we can to the good of Mankind.
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1794
We must desire and endeavour to be useful to others, not live to our selves alone:
We must desire and endeavour to be useful to Others, not live to our selves alone:
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1795
We must not be proud of our advantges, but serviceable with them.
We must not be proud of our advantges, but serviceable with them.
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1796
In Heb. 13. 15. We are exhorted to offer the Sacrifice of Praise to God continually, that is, the fruit of our Lips, giving thanks to his Name:
In Hebrew 13. 15. We Are exhorted to offer the Sacrifice of Praise to God continually, that is, the fruit of our Lips, giving thanks to his Name:
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1797
But the Apostle immediately adds, To do good and communicate, forget not; for with such Sacrifice God is well-pleased:
But the Apostle immediately adds, To do good and communicate, forget not; for with such Sacrifice God is well-pleased:
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1798
He intimates the former is required and due;
He intimates the former is required and due;
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1799
but we must not satisfy our selves with that alone, but he requires also another Sacrifice,
but we must not satisfy our selves with that alone, but he requires also Another Sacrifice,
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1800
even that of good Works, and offices of Charity.
even that of good Works, and Offices of Charity.
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1801
All the good that we have power and opportunity to do for our Neighbour, relating to his Soul or his Body, his Reputation or Estate, we must be ready charitably to perform;
All the good that we have power and opportunity to do for our Neighbour, relating to his Soul or his Body, his Reputation or Estate, we must be ready charitably to perform;
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1802
and this is to be always done in the best way to serve his Interest; we must not only regard our own Advantage.
and this is to be always done in the best Way to serve his Interest; we must not only regard our own Advantage.
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1803
Thus should all the several Callings, Offices and Dignities of Men be managed:
Thus should all the several Callings, Offices and Dignities of Men be managed:
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1804
And thus may all Men express their Thankfulness to God for his benefits in the Business of their worldly Callings;
And thus may all Men express their Thankfulness to God for his benefits in the Business of their worldly Callings;
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1805
thus they may consecrate these, and make them religious. Thus I have also finisht the Second thing propos'd.
thus they may consecrate these, and make them religious. Thus I have also finished the Second thing proposed.
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1806
Now to conclude, that we may the better excite our selves to these things, Let us further consider at our leisure.
Now to conclude, that we may the better excite our selves to these things, Let us further Consider At our leisure.
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1807
The greatness of God to whom we are beholden, together with our own meanness.
The greatness of God to whom we Are beholden, together with our own meanness.
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1808
He that gives us all we have, is a Being infinite and perfect, he is eternally happy in the enjoyment of himself, has no need of any of his Creatures,
He that gives us all we have, is a Being infinite and perfect, he is eternally happy in the enjoyment of himself, has no need of any of his Creatures,
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1809
nor can have any advantage from them: Yet has he taken care of us continually;
nor can have any advantage from them: Yet has he taken care of us continually;
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1810
he watches over us every moment, to defend us from mischief, to supply our wants, to protect our enjoyments,
he watches over us every moment, to defend us from mischief, to supply our Wants, to Pact our enjoyments,
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1811
and to support our frail Lives.
and to support our frail Lives.
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1812
Justly may we say with the Psalmist, Lord, what is Man that thou art mindful of him,
Justly may we say with the Psalmist, Lord, what is Man that thou art mindful of him,
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1813
or the Son of Man that thou visitest him? or the Son of Man that thou visitest him?
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1814
Let us assure our selves too, that the best way to preserve the Benefits we enjoy, is, to use them rightly,
Let us assure our selves too, that the best Way to preserve the Benefits we enjoy, is, to use them rightly,
vvb pno12 vvi po12 n2 av, cst dt js n1 pc-acp vvi dt n2 pns12 vvb, vbz, pc-acp vvi pno32 av-jn,
(14) sermon (DIV1)
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1815
and to be duly thankful for them.
and to be duly thankful for them.
cc pc-acp vbi av-jn j p-acp pno32.
(14) sermon (DIV1)
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1816
Let us reckon also that this must needs be necessary to the acceptance and success of our Prayers for such things as we want, to use well,
Let us reckon also that this must needs be necessary to the acceptance and success of our Prayers for such things as we want, to use well,
vvb pno12 vvi av cst d vmb av vbi j p-acp dt n1 cc n1 pp-f po12 n2 p-acp d n2 c-acp pns12 vvb, pc-acp vvi av,
(14) sermon (DIV1)
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1817
and be thankful for what we have already obtained. Lastly, Let us consider that a thankful frame of Mind;
and be thankful for what we have already obtained. Lastly, Let us Consider that a thankful frame of Mind;
cc vbi j p-acp r-crq pns12 vhb av vvn. ord, vvb pno12 vvi d dt j n1 pp-f n1;
(14) sermon (DIV1)
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1818
such as is sensible of God's Mercies, that which sees its own advantages, and thinks upon the good things which it enjoys;
such as is sensible of God's mercies, that which sees its own advantages, and thinks upon the good things which it enjoys;
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(14) sermon (DIV1)
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1819
That uses them as God requires, with Wisdom and Reason, and a good Conscience; such a one keeps the Soul always easy and calm, always chearful and contented;
That uses them as God requires, with Wisdom and Reason, and a good Conscience; such a one keeps the Soul always easy and Cam, always cheerful and contented;
cst vvz pno32 p-acp np1 vvz, p-acp n1 cc n1, cc dt j n1; d dt pi vvz dt n1 av j cc j-jn, av j cc vvn;
(14) sermon (DIV1)
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1820
such a Person fully enjoys what he has, and tastes the sweetness of it. Whereas he who murmurs and complains, who is never satisfied, nor contented, is always unhappy:
such a Person Fully enjoys what he has, and tastes the sweetness of it. Whereas he who murmurs and complains, who is never satisfied, nor contented, is always unhappy:
d dt n1 av-j vvz r-crq pns31 vhz, cc vvz dt n1 pp-f pn31. cs pns31 r-crq vvz cc vvz, r-crq vbz av-x vvn, ccx vvn, vbz av j:
(14) sermon (DIV1)
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1821
He who pores only upon his wants, and what he desires, who is impatient under every affliction and cross,
He who pores only upon his Wants, and what he Desires, who is impatient under every affliction and cross,
pns31 r-crq n2 av-j p-acp po31 n2, cc r-crq pns31 vvz, r-crq vbz j p-acp d n1 cc n1,
(14) sermon (DIV1)
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1822
and abuses himself and his enjoyments in guilty excesses;
and Abuses himself and his enjoyments in guilty Excesses;
cc vvz px31 cc po31 n2 p-acp j n2;
(14) sermon (DIV1)
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1823
such a man can never feel any rest or quiet in his Mind, he is always troubled and uneasy:
such a man can never feel any rest or quiet in his Mind, he is always troubled and uneasy:
d dt n1 vmb av-x vvi d n1 cc j-jn p-acp po31 n1, pns31 vbz av vvn cc j:
(14) sermon (DIV1)
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1824
He imbitters his Pallate so, that he cannot rightly relish any good thing he has, is a burden to himself,
He imbitters his Palate so, that he cannot rightly relish any good thing he has, is a burden to himself,
pns31 vvz po31 n1 av, cst pns31 vmbx av-jn vvi d j n1 pns31 vhz, vbz dt n1 p-acp px31,
(14) sermon (DIV1)
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1825
and indeed does severely punish upon himself his own Iniquity and Ingratitude. Lt us then in every thing give thanks, and say, To God the Father, Son,
and indeed does severely Punish upon himself his own Iniquity and Ingratitude. Lt us then in every thing give thanks, and say, To God the Father, Son,
cc av vdz av-j vvi p-acp px31 po31 d n1 cc n1. pn31 pno12 cs p-acp d n1 vvi n2, cc vvz, p-acp np1 dt n1, n1,
(14) sermon (DIV1)
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1826
and Holy Ghost, be all Honour and Glory, Thanks and Praise, for ever and ever. Amen.and Holy Ghost, be all Honour and Glory, Thanks and Praise, for ever and ever. Amen.
cc j n1, vbb d n1 cc n1, n2 cc n1, c-acp av cc av. uh-n.
(14) sermon (DIV1)
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1827
THE PRAYER. ALmighty and most Gracious God, thou art good, and doest good; thou art abundant in Goodness.
THE PRAYER. ALmighty and most Gracious God, thou art good, and dost good; thou art abundant in goodness.
dt n1. j-jn cc av-ds j np1, pns21 vb2r j, cc vd2 av-j; pns21 vb2r j p-acp n1.
(15) prayer (DIV2)
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1828
We thine unworthy Servants, do give thee most humble and hearty thanks for all thy goodness and loving kindness, which thou hast graciously shewn to us, and to all Men.
We thine unworthy Servants, do give thee most humble and hearty thanks for all thy Goodness and loving kindness, which thou hast graciously shown to us, and to all Men.
pns12 po21 j n2, vdb vvi pno21 av-ds j cc j n2 p-acp d po21 n1 cc j-vvg n1, r-crq pns21 vh2 av-j vvn p-acp pno12, cc p-acp d n2.
(15) prayer (DIV2)
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1829
We bless thee for our Creation, O Lord;
We bless thee for our Creation, Oh Lord;
pns12 vvb pno21 p-acp po12 n1, uh n1;
(15) prayer (DIV2)
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1830
for that thou hast made us little lower than the Angels, and crowned us with honour and dignity;
for that thou hast made us little lower than the Angels, and crowned us with honour and dignity;
c-acp cst pns21 vh2 vvn pno12 av-j jc cs dt n2, cc vvn pno12 p-acp n1 cc n1;
(15) prayer (DIV2)
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1831
and for that thou hast plentifully furnisht this World with good things for our Use. We own, O Lord, with all thankfulness, that thou hast hitherto preserved us;
and for that thou hast plentifully furnished this World with good things for our Use. We own, Oh Lord, with all thankfulness, that thou hast hitherto preserved us;
cc c-acp cst pns21 vh2 av-j vvn d n1 p-acp j n2 p-acp po12 n1. pns12 d, uh n1, p-acp d n1, cst pns21 vh2 av vvn pno12;
(15) prayer (DIV2)
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1832
thou hast taken care of us ever since we came from our Mothers Womb. Thou hast defended us from innumerable Evils, which always compass us about:
thou hast taken care of us ever since we Come from our Mother's Womb. Thou hast defended us from innumerable Evils, which always compass us about:
pns21 vh2 vvn n1 pp-f pno12 av c-acp pns12 vvd p-acp po12 ng1 np1 pns21 vh2 vvn pno12 p-acp j n2-jn, r-crq av vvb pno12 p-acp:
(15) prayer (DIV2)
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1833
Thou hast given us all that we have enjoy'd of the good things of this World,
Thou hast given us all that we have enjoyed of the good things of this World,
pns21 vh2 vvn pno12 d cst pns12 vhb vvn pp-f dt j n2 pp-f d n1,
(15) prayer (DIV2)
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1834
for they are thine, and thou dost dispose of them, as seemeth good to thee;
for they Are thine, and thou dost dispose of them, as seems good to thee;
c-acp pns32 vbr png21, cc pns21 vd2 vvi pp-f pno32, c-acp vvz j p-acp pno21;
(15) prayer (DIV2)
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1835
and by thy Blessing upon thy Gifts have they been sufficient to support and comfort our mortal Life.
and by thy Blessing upon thy Gifts have they been sufficient to support and Comfort our Mortal Life.
cc p-acp po21 n1 p-acp po21 n2 vhb pns32 vbn j pc-acp vvi cc vvi po12 j-jn n1.
(15) prayer (DIV2)
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1836
But above all, we bless, we praise thee, we magnify thee for thy inestimable Love in the Redemption of the World by our Lord Jesus Christ,
But above all, we bless, we praise thee, we magnify thee for thy inestimable Love in the Redemption of the World by our Lord jesus christ,
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(15) prayer (DIV2)
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1837
and for the hopes that we have of obtaining everlasting glory and happiness by the vertue of his Merits,
and for the hope's that we have of obtaining everlasting glory and happiness by the virtue of his Merits,
cc p-acp dt n2 cst pns12 vhb pp-f vvg j n1 cc n1 p-acp dt n1 pp-f po31 n2,
(15) prayer (DIV2)
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1838
and by the guidance of thy good Spirit.
and by the guidance of thy good Spirit.
cc p-acp dt n1 pp-f po21 j n1.
(15) prayer (DIV2)
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1839
O Lord, give us, we beseech thee, a due and deep sense of all thy Mercies, make our Hearts unfeignedly thankful;
O Lord, give us, we beseech thee, a due and deep sense of all thy mercies, make our Hearts unfeignedly thankful;
sy n1, vvb pno12, pns12 vvb pno21, dt j-jn cc j-jn n1 pp-f d po21 n2, vvb po12 n2 av-j j;
(15) prayer (DIV2)
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1840
make us ready to acknowledge, that we are less than the least of thy Mercies; that in all thou givest, thou owest us nothing:
make us ready to acknowledge, that we Are less than the least of thy mercies; that in all thou givest, thou owest us nothing:
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(15) prayer (DIV2)
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1841
Make us humbly sensible and ashamed of all our transgressions against thee, of our base and ungrateful returns to thy Mercies;
Make us humbly sensible and ashamed of all our transgressions against thee, of our base and ungrateful returns to thy mercies;
vvb pno12 av-j j cc j pp-f d po12 n2 p-acp pno21, pp-f po12 j cc j n2 p-acp po21 n2;
(15) prayer (DIV2)
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1842
That instead of winning us to love and serve thee, they have encouraged us to transgress,
That instead of winning us to love and serve thee, they have encouraged us to transgress,
cst av pp-f vvg pno12 pc-acp vvi cc vvi pno21, pns32 vhb vvn pno12 pc-acp vvi,
(15) prayer (DIV2)
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1843
and have been used in rebellion against thee. O Lord, of thy infinite Mercy, pardon all our past unthankfulness:
and have been used in rebellion against thee. O Lord, of thy infinite Mercy, pardon all our past unthankfulness:
cc vhb vbn vvn p-acp n1 p-acp pno21. sy n1, pp-f po21 j n1, vvb d po12 j n1:
(15) prayer (DIV2)
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1844
And let thy Grace make us set our selves for the future, to shew forth thy praise, not only with our Lips, but in our Lives;
And let thy Grace make us Set our selves for the future, to show forth thy praise, not only with our Lips, but in our Lives;
cc vvb po21 n1 vvb pno12 vvi po12 n2 p-acp dt j-jn, pc-acp vvi av po21 n1, xx av-j p-acp po12 n2, cc-acp p-acp po12 n2;
(15) prayer (DIV2)
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1845
by giving up our selves to thy Service, and by walking before thee in Holiness and Righteousness all our Days.
by giving up our selves to thy Service, and by walking before thee in Holiness and Righteousness all our Days.
p-acp vvg a-acp po12 n2 p-acp po21 n1, cc p-acp vvg p-acp pno21 p-acp n1 cc n1 d po12 n2.
(15) prayer (DIV2)
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1846
O Lord, make us to go in the Path of thy Commandments.
O Lord, make us to go in the Path of thy commandments.
sy n1, vvb pno12 pc-acp vvi p-acp dt n1 pp-f po21 n2.
(15) prayer (DIV2)
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1847
And from thy mercy and goodness, let us learn to shew mercy, and to do good according to our power and opportunity, communicating to the Necessities of others;
And from thy mercy and Goodness, let us Learn to show mercy, and to do good according to our power and opportunity, communicating to the Necessities of Others;
cc p-acp po21 n1 cc n1, vvb pno12 vvi pc-acp vvi n1, cc pc-acp vdi j vvg p-acp po12 n1 cc n1, vvg p-acp dt n2 pp-f n2-jn;
(15) prayer (DIV2)
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1848
which is a Sacrifice well-pleasing unto thee.
which is a Sacrifice Well-pleasing unto thee.
r-crq vbz dt n1 j p-acp pno21.
(15) prayer (DIV2)
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1849
And do thou, O Lord, continue the exercises of thy goodness to us, till thou hast made us perfectly and compleatly happy in the enjoyment of thy self.
And do thou, Oh Lord, continue the exercises of thy Goodness to us, till thou hast made us perfectly and completely happy in the enjoyment of thy self.
cc vdb pns21, uh n1, vvb dt n2 pp-f po21 n1 p-acp pno12, c-acp pns21 vh2 vvn pno12 av-j cc av-j j p-acp dt n1 pp-f po21 n1.
(15) prayer (DIV2)
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1850
We humbly implore thy Mercy and Favour for all Mankind.
We humbly implore thy Mercy and Favour for all Mankind.
pns12 av-j vvb po21 n1 cc n1 p-acp d n1.
(15) prayer (DIV2)
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1851
Oh that thy way may be made known upon Earth, and thy saving Health among all Nations;
O that thy Way may be made known upon Earth, and thy Saving Health among all nations;
uh cst po21 n1 vmb vbi vvn vvn p-acp n1, cc po21 j-vvg n1 p-acp d n2;
(15) prayer (DIV2)
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1852
that the People may praise thee, O God, yea, that all the People may praise thee.
that the People may praise thee, Oh God, yea, that all the People may praise thee.
cst dt n1 vmb vvi pno21, uh np1, uh, cst d dt n1 vmb vvi pno21.
(15) prayer (DIV2)
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1853
Bless, we pray thee, thy Church, and defend it from all Spiritual and Temporal Enemies.
Bless, we pray thee, thy Church, and defend it from all Spiritual and Temporal Enemies.
np1, pns12 vvb pno21, po21 n1, cc vvi pn31 p-acp d j cc j n2.
(15) prayer (DIV2)
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1854
Remove out of it all false Doctrin, Heresy and Schism, Envy, Hatred, Malice, and all Uncharitableness;
Remove out of it all false Doctrine, Heresy and Schism, Envy, Hatred, Malice, and all Uncharitableness;
vvb av pp-f pn31 d j n1, n1 cc n1, n1, n1, n1, cc d n1;
(15) prayer (DIV2)
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1855
hardness of Heart, and contempt of thy Word and Commandments.
hardness of Heart, and contempt of thy Word and commandments.
n1 pp-f n1, cc n1 pp-f po21 n1 cc n2.
(15) prayer (DIV2)
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1856
We intreat thee graciously to watch over that Part of it which thou hast planted amongst us;
We entreat thee graciously to watch over that Part of it which thou hast planted among us;
pns12 vvb pno21 av-j p-acp n1 p-acp d n1 pp-f pn31 r-crq pns21 vh2 vvn p-acp pno12;
(15) prayer (DIV2)
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1857
defend it from secret Attempts and Plots, and from open Violence, from all the Enemies of thy true Religion establisht among us,
defend it from secret Attempts and Plots, and from open Violence, from all the Enemies of thy true Religion established among us,
vvb pn31 p-acp n-jn vvz cc n2, cc p-acp j n1, p-acp d dt n2 pp-f po21 j n1 vvn p-acp pno12,
(15) prayer (DIV2)
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1858
and make it, we pray thee, a glorious Church in the eminent Gifts and Vertues of the Members of it.
and make it, we pray thee, a glorious Church in the eminent Gifts and Virtues of the Members of it.
cc vvi pn31, pns12 vvb pno21, dt j n1 p-acp dt j n2 cc n2 pp-f dt n2 pp-f pn31.
(15) prayer (DIV2)
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1859
Bless our King and Queen, and all that are put in Authority under them, with great Wisdom and Understanding, with a Zeal for thy Glory, and the Subject's Well-fare.
Bless our King and Queen, and all that Are put in authority under them, with great Wisdom and Understanding, with a Zeal for thy Glory, and the Subject's Welfare.
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(15) prayer (DIV2)
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1860
Teach those that are Subjects, each in their several Places, to do their own Business, and to study submission and quietness.
Teach those that Are Subject's, each in their several Places, to do their own Business, and to study submission and quietness.
vvb d cst vbr n2-jn, d p-acp po32 j n2, pc-acp vdi po32 d n1, cc pc-acp vvi n1 cc n1.
(15) prayer (DIV2)
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1861
We humbly recommend to thy Mercies, our Friends, Relations, and even our Enemies, and all that are in Adversity.
We humbly recommend to thy mercies, our Friends, Relations, and even our Enemies, and all that Are in Adversity.
pns12 av-j vvb p-acp po21 n2, po12 n2, n2, cc av po12 n2, cc d cst vbr p-acp n1.
(15) prayer (DIV2)
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1862
We render thee Thanks, O Lord, for all the Mercies of this Day in particular;
We render thee Thanks, Oh Lord, for all the mercies of this Day in particular;
pns12 vvb pno21 n2, uh n1, p-acp d dt n2 pp-f d n1 p-acp j;
(15) prayer (DIV2)
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1863
but especially for the Liberty of thy House, and for the Means of Grace we have there enjoyed.
but especially for the Liberty of thy House, and for the Means of Grace we have there enjoyed.
cc-acp av-j c-acp dt n1 pp-f po21 n1, cc p-acp dt n2 pp-f n1 pns12 vhb a-acp vvn.
(15) prayer (DIV2)
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1864
Hear, O Lord, the Prayers we have offered to thee. Bless thy Word and Sacraments to us;
Hear, Oh Lord, the Prayers we have offered to thee. Bless thy Word and Sacraments to us;
np1, uh n1, dt n2 pns12 vhb vvn p-acp pno21. np1 po21 n1 cc n2 p-acp pno12;
(15) prayer (DIV2)
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1865
whenever we enjoy them, let them be thy power to our Salvation. We humbly beg thy Protection for this Night and evermore, even unto thy Heavenly Kingdom,
whenever we enjoy them, let them be thy power to our Salvation. We humbly beg thy Protection for this Night and evermore, even unto thy Heavenly Kingdom,
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(15) prayer (DIV2)
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1866
for the sake of Jesus Christ, to whom with the Father and the Holy Ghost be all Honour and Glory world without End.
for the sake of jesus christ, to whom with the Father and the Holy Ghost be all Honour and Glory world without End.
p-acp dt n1 pp-f np1 np1, p-acp ro-crq p-acp dt n1 cc dt j n1 vbb d n1 cc n1 n1 p-acp n1
(15) prayer (DIV2)
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1867
OƲR Father, which art in Heaven; Hallowed be thy Name. Thy Kingdom come. Thy will be done in Earth as it is in Heaven. OƲR Father, which art in Heaven; Hallowed be thy Name. Thy Kingdom come. Thy will be done in Earth as it is in Heaven.
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(15) prayer (DIV2)
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1868
Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us.
Give us this day our daily bred. And forgive us our Trespasses, as we forgive them that trespass against us.
vvb pno12 d n1 po12 j n1. cc vvb pno12 po12 n2, c-acp pns12 vvb pno32 d n1 p-acp pno12.
(15) prayer (DIV2)
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1869
And lead us not into temptation; But deliver us from evil. For thine is the Kingdom, the Power and the Glory, for ever and ever. Amen.And led us not into temptation; But deliver us from evil. For thine is the Kingdom, the Power and the Glory, for ever and ever. Amen.
cc vvb pno12 xx p-acp n1; cc-acp vvb pno12 p-acp n-jn. p-acp png21 vbz dt n1, dt n1 cc dt n1, c-acp av cc av. uh-n.
(15) prayer (DIV2)
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1870
THE Pleasantness of Religion, Demonstrated and Improved.
THE Pleasantness of Religion, Demonstrated and Improved.
dt n1 pp-f n1, vvn cc vvn.
(16) sermon (DIV1)
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1871
Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour, Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
vvb pno12 vvi. vvb pno12, uh n1, p-acp d po12 n2-vdg p-acp po21 av-ds j n1,
(16) sermon (DIV1)
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1872
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
cc av-jc pno12 p-acp po21 j n1, cst p-acp d po12 n2 vvn, vvd cc vvn p-acp pno21, pns12 vmb vvi po21 j n1,
(16) sermon (DIV1)
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1873
and finally by thy Mercy obtain Everlasting Life through Jesus Christ our Lord. Amen. Prov. 3. 17. Her Ways are Ways of Pleasantness. —and finally by thy Mercy obtain Everlasting Life through jesus christ our Lord. Amen. Curae 3. 17. Her Ways Are Ways of Pleasantness. —
cc av-j p-acp po21 n1 vvi j n1 p-acp np1 np1 po12 n1. uh-n. np1 crd crd po31 n2 vbr n2 pp-f n1. —
(16) sermon (DIV1)
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1874
THese words are spoken of Wisdom, as you may see by Verse 13. of this Chapter, where Solomon begins the Commendation of that:
THese words Are spoken of Wisdom, as you may see by Verse 13. of this Chapter, where Solomon begins the Commendation of that:
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(16) sermon (DIV1)
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1875
Saying, Happy is the Man that findeth Wisdom, and the Man that getteth Ʋnderstanding;
Saying, Happy is the Man that finds Wisdom, and the Man that gets Ʋnderstanding;
vvg, j vbz dt n1 cst vvz n1, cc dt n1 cst vvz n1;
(16) sermon (DIV1)
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1876
The Merchandize of it is better than the Merchandize of Silver, and the gain thereof than fine Gold;
The Merchandise of it is better than the Merchandise of Silver, and the gain thereof than fine Gold;
dt n1 pp-f pn31 vbz jc cs dt n1 pp-f n1, cc dt n1 av cs j n1;
(16) sermon (DIV1)
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1877
She is more precious than Rubies, and all the things thou canst desire are not to be compared to her:
She is more precious than Rubies, and all the things thou Canst desire Are not to be compared to her:
pns31 vbz av-dc j cs n2, cc d dt n2 pns21 vm2 vvi vbr xx pc-acp vbi vvn p-acp pno31:
(16) sermon (DIV1)
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1878
Length of Days is in her right Hand, and in her left Hand Riches and Honour; Length of Days is in her right Hand, and in her left Hand Riches and Honour;
n1 pp-f n2 vbz p-acp po31 j-jn n1, cc p-acp po31 j n1 n2 cc n1;
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1879
then he adds, Her ways are ways of Pleasantness. And by Wisdom (of which he says these great things) he means Religion,
then he adds, Her ways Are ways of Pleasantness. And by Wisdom (of which he Says these great things) he means Religion,
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or the Wisdom of good and vertuous living;
or the Wisdom of good and virtuous living;
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1881
to which the Scripture it self does elsewhere plainly give that Name, Job 28. 28. The Fear of the Lord, that is Wisdom,
to which the Scripture it self does elsewhere plainly give that Name, Job 28. 28. The fear of the Lord, that is Wisdom,
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and to depart from Evil, is Ʋnderstanding. The Ways of Wisdom, then, means the Practice of Religion and Vertue:and to depart from Evil, is Ʋnderstanding. The Ways of Wisdom, then, means the Practice of Religion and Virtue:
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1883
This he says, is very pleasant: He has Joy and Pleasure in abundance, who steadily lives in a religious and good course of Life.
This he Says, is very pleasant: He has Joy and Pleasure in abundance, who steadily lives in a religious and good course of Life.
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1884
This is the import and sense of these Words.
This is the import and sense of these Words.
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1885
And if this be true, here is a very sensible and important inducement to a good Life contained in them.
And if this be true, Here is a very sensible and important inducement to a good Life contained in them.
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1886
There is nothing usually more powerful and attractive with Mankind, than Pleasure; nothing which they more earnestly, or more universally covet:
There is nothing usually more powerful and Attractive with Mankind, than Pleasure; nothing which they more earnestly, or more universally covet:
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1887
If then it can be made appear, that there is a great deal of this even in well-doing;
If then it can be made appear, that there is a great deal of this even in welldoing;
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1888
this may be a means to allure Men to the trial of it;
this may be a means to allure Men to the trial of it;
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1889
and to divert them from those courses of Wickedness, which draw many into Everlasting Perdition by the allurement of Pleasure.
and to divert them from those courses of Wickedness, which draw many into Everlasting Perdition by the allurement of Pleasure.
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1890
To make this good, and to prove what Solomon here says, will be the chief business of this Discourse.
To make this good, and to prove what Solomon Here Says, will be the chief business of this Discourse.
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1891
And I do not doubt but it will be beyond any Man's Power to deny or question this, who shall soberly consider the following Particulars.
And I do not doubt but it will be beyond any Man's Power to deny or question this, who shall soberly Consider the following Particulars.
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1892
1. The Principle from whence all true and sincere Religion proceeds and springs, is Love; and that must needs render it highly pleasant in the Practice of it.
1. The Principle from whence all true and sincere Religion proceeds and springs, is Love; and that must needs render it highly pleasant in the Practice of it.
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1893
This must be the Principle and Spring of true and sincere Religion.
This must be the Principle and Spring of true and sincere Religion.
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1894
All the Duties we perform towards God or Man, must proceed from Love to God and Man. This must be the Principle of our good Actions,
All the Duties we perform towards God or Man, must proceed from Love to God and Man. This must be the Principle of our good Actions,
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1895
and wherever true Love is, it will be a Principle of good Actions.
and wherever true Love is, it will be a Principle of good Actions.
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1896
All the instances of Duty required of us are but such things, as Love it self will put us upon;
All the instances of Duty required of us Are but such things, as Love it self will put us upon;
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1897
such as Love naturally suggests, and does incline to.
such as Love naturally suggests, and does incline to.
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1898
He that truly loves God, cannot chuse but seek what will please him, and endeavour to do all that;
He that truly loves God, cannot choose but seek what will please him, and endeavour to do all that;
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1899
and he must endeavour to avoid whatever would offend God. He must delight to contemplate the Divine Perfections;
and he must endeavour to avoid whatever would offend God. He must delight to contemplate the Divine Perfections;
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1900
to think upon the Object that he loves; to adore and worship God; to seek and promote the Love and Honour of him.
to think upon the Object that he loves; to adore and worship God; to seek and promote the Love and Honour of him.
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1901
So he that loves his Neighbour sincerely, must delight in, and desire the Wellfare and Happiness of Men;
So he that loves his Neighbour sincerely, must delight in, and desire the Welfare and Happiness of Men;
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1902
he must endeavour to promote it as much as he can;
he must endeavour to promote it as much as he can;
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and will be far from wishing, or endeavouring any evil to any Man, or from delighting in what does happen to any.
and will be Far from wishing, or endeavouring any evil to any Man, or from delighting in what does happen to any.
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1904
And this, now, is even a Demonstration of the Pleasantness of a Religious Life; that all of it is nothing else but the Exercise of Love.
And this, now, is even a Demonstration of the Pleasantness of a Religious Life; that all of it is nothing Else but the Exercise of Love.
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1905
He that is driven to do his Duty by Fears and Terrors, performs indeed an ungrateful Task,
He that is driven to do his Duty by Fears and Terrors, performs indeed an ungrateful Task,
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1906
and goes on in these ways with Reluctancy and Sorrow: But he that is drawn with the Cords of Love, follows with Joyfulness.
and Goes on in these ways with Reluctancy and Sorrow: But he that is drawn with the Cords of Love, follows with Joyfulness.
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1907
He will run and not be weary, whom Love inspires: He minds not, is not discouraged with any Ruggedness of the way;
He will run and not be weary, whom Love inspires: He minds not, is not discouraged with any Ruggedness of the Way;
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1908
but is rather pleased with Difficulties, and put on, than troubled or retarded, because they give him opportunity to express the greater Love.
but is rather pleased with Difficulties, and put on, than troubled or retarded, Because they give him opportunity to express the greater Love.
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1909
This renders the Labours of Religion easy and even Sufferings delightful.
This renders the Labours of Religion easy and even Sufferings delightful.
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1910
I take pleasure in Infirmities, in Reproaches, in Necessities, in Persecutions, in Distresses for Christ's sake, says a great Lover of Jesus, 2 Cor. 12. 10. It was the strength of Love in the Primitive Followers of Jesus, which made them very laborious and diligent in Religion,I take pleasure in Infirmities, in Reproaches, in Necessities, in Persecutions, in Distresses for Christ's sake, Says a great Lover of jesus, 2 Cor. 12. 10. It was the strength of Love in the Primitive Followers of jesus, which made them very laborious and diligent in Religion,
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1911
and made them suffer much, even to the most cruel and tormenting Deaths, and do both with unspeakable Joy and Pleasure.
and made them suffer much, even to the most cruel and tormenting Death's, and do both with unspeakable Joy and Pleasure.
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1912
They prov'd what a great Lover of God, said long ago, Cant. 8. 6, 7. Love is strong as Death:
They proved what a great Lover of God, said long ago, Cant 8. 6, 7. Love is strong as Death:
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1913
Many waters cannot quench Love, neither the Floods drown it: Many waters cannot quench Love, neither the Floods drown it:
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1914
All the Task of Love is pleasant, and nothing is counted hard or uneasy which that enjoins us.
All the Task of Love is pleasant, and nothing is counted hard or uneasy which that enjoins us.
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1915
2. Another thing that renders the Practice of Piety and Vertue very pleasant, and therefore proves it so, is, the fitness and reasonableness of all that which Religion enjoins us to do.
2. another thing that renders the Practice of Piety and Virtue very pleasant, and Therefore Proves it so, is, the fitness and reasonableness of all that which Religion enjoins us to do.
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1916
It is most highly equitable, and just in all the parts of it;
It is most highly equitable, and just in all the parts of it;
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1917
and is most perfectly what the Apostle calls it, Rom. 12. 1. namely, Reasonable Service. There is nothing required of us within the whole compass of our Duty,
and is most perfectly what the Apostle calls it, Rom. 12. 1. namely, Reasonable Service. There is nothing required of us within the Whole compass of our Duty,
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1918
but what a Man's own Mind and Reason upon serious consideration, must needs be perfectly satisfied in;
but what a Man's own Mind and Reason upon serious consideration, must needs be perfectly satisfied in;
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1919
nothing that he can have any reason to be ashamed of, or to think below him,
nothing that he can have any reason to be ashamed of, or to think below him,
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or unfit for him to do, or that he can justly upbraid, or condemn himself for doing.
or unfit for him to do, or that he can justly upbraid, or condemn himself for doing.
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1921
How reasonable and just are all the Duties of Piety towards God? This will appear upon a fair stating and proposal of them.
How reasonable and just Are all the Duties of Piety towards God? This will appear upon a fair stating and proposal of them.
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1922
Is it not highly so, that we reverence and adore an infinitely glorious and excellent Being? That we trust the Original Truth? That we love the Sovereign and the Fountain Good? That we obey the supream Authority of the World in all that he commands? That we resign and submit our selves entirely to his disposing Providence, who is rightful Owner,
Is it not highly so, that we Reverence and adore an infinitely glorious and excellent Being? That we trust the Original Truth? That we love the Sovereign and the Fountain Good? That we obey the supreme authority of the World in all that he commands? That we resign and submit our selves entirely to his disposing Providence, who is rightful Owner,
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and just Disposer of all things? That we praise and acknowledge those glorious Perfections, which are daily exercised to our Comfort and Advantage,
and just Disposer of all things? That we praise and acknowledge those glorious Perfections, which Are daily exercised to our Comfort and Advantage,
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1924
and give him Thanks for all the good things that we enjoy, since it is he that freely bestows them? What can be more equitable,
and give him Thanks for all the good things that we enjoy, since it is he that freely bestows them? What can be more equitable,
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1925
and more agreeing to right reason than these things? Again, That the things which are made to be our Duty in our carriage towards Men are all highly reasonable and just, does sufficiently appear, in that these two are the Fundamental Rules of that Duty:
and more agreeing to right reason than these things? Again, That the things which Are made to be our Duty in our carriage towards Men Are all highly reasonable and just, does sufficiently appear, in that these two Are the Fundamental Rules of that Duty:
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1926
Namely, That we do to others, as we would they should do unto us; and that we love our Neighbour as our selves.
Namely, That we do to Others, as we would they should do unto us; and that we love our Neighbour as our selves.
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1927
What can be more agreeing to reason, and more satisfactory to a Man's own Mind, than to give my Neighbour what, in his Circumstances, I, my self might desire;
What can be more agreeing to reason, and more satisfactory to a Man's own Mind, than to give my Neighbour what, in his circumstances, I, my self might desire;
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1928
or than to love him as my self, who is my Fellow-Creature, and in all Points like my self? How reasonable is it for me to shew mercy, who need mercy? For me to be ready to do good,
or than to love him as my self, who is my Fellow-Creature, and in all Points like my self? How reasonable is it for me to show mercy, who need mercy? For me to be ready to do good,
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and perform all manner of kind Offices to my Neighbour;
and perform all manner of kind Offices to my Neighbour;
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1930
when I must needs desire that others should be so disposed towards me? How ready should I be to forgive, who must often need forgiveness? How reasonable is it that I should be honest and faithful to others,
when I must needs desire that Others should be so disposed towards me? How ready should I be to forgive, who must often need forgiveness? How reasonable is it that I should be honest and faithful to Others,
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when I desire them to be so towards me? A little sober Consideration would make it evidently appear, concerning every instance of Duty towards our Neighbour, that it is most highly reasonable and just.
when I desire them to be so towards me? A little Sobrium Consideration would make it evidently appear, Concerning every instance of Duty towards our Neighbour, that it is most highly reasonable and just.
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1932
And when a Man apprehends and considers this thing, he will perform his Duty with an entire satisfaction;
And when a Man apprehends and considers this thing, he will perform his Duty with an entire satisfaction;
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1933
And it must please him to think, that in what he has done, he has paid a just Debt to Almighty God, he has render'd what was due to him;
And it must please him to think, that in what he has done, he has paid a just Debt to Almighty God, he has rendered what was due to him;
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to think he has acted as becomes his Reason, and so as he must needs be justified by the Wisdom and Consciences of his Neighbours, in his carriage towards them:
to think he has acted as becomes his Reason, and so as he must needs be justified by the Wisdom and Consciences of his Neighbours, in his carriage towards them:
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He finds in himself what David said, Then shall I not be ashamed, when I have respect unto all thy Commands;
He finds in himself what David said, Then shall I not be ashamed, when I have respect unto all thy Commands;
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1936
he sees he has no reason to be ashamed of his Actions, but they are such as he can justify and applaud himself for;
he sees he has no reason to be ashamed of his Actions, but they Are such as he can justify and applaud himself for;
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1937
and certainly there can be nothing more pleasant to a Man, than the just applauses of himself.
and Certainly there can be nothing more pleasant to a Man, than the just applauses of himself.
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1938
3. The Dignity and Nobleness of good Actions does render it very pleasant to do well,
3. The Dignity and Nobleness of good Actions does render it very pleasant to do well,
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and therefore also proves that it is so.
and Therefore also Proves that it is so.
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1940
He that lives well, lives up to the highest and most noble capacities of his Nature.
He that lives well, lives up to the highest and most noble capacities of his Nature.
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Page 139
1941
In pious and vertuous Actions alone, do we greatly excel the Beasts that perish; not in any sensual Pleasures or Enjoyments.
In pious and virtuous Actions alone, do we greatly excel the Beasts that perish; not in any sensual Pleasures or Enjoyments.
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Page 139
1942
They have Senses as well as we, and as many, and can delight in the Objects of them,
They have Senses as well as we, and as many, and can delight in the Objects of them,
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1943
and have, perhaps as many delights of that kind as we: But they cannot be pious or wise;
and have, perhaps as many delights of that kind as we: But they cannot be pious or wise;
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Page 139
1944
they cannot be vertuous or good, because they do not know or chuse their own Actions.
they cannot be virtuous or good, Because they do not know or choose their own Actions.
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Page 139
1945
In these things the religious Man excels them, and advances himself truly above them, and he only among Men does in any considerable measure excel them.
In these things the religious Man excels them, and advances himself truly above them, and he only among Men does in any considerable measure excel them.
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197
Page 139
1946
Further, so far as we become Religious, we are already here on Earth become like the Angels which are in Heaven:
Further, so Far as we become Religious, we Are already Here on Earth become like the Angels which Are in Heaven:
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198
Page 139
1947
He that lives religiously is employed as they are, and conforms himself to them;
He that lives religiously is employed as they Are, and conforms himself to them;
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198
Page 139
1948
as our Saviour does plainly intimate, when he bids us pray, that the Will of God may be done on Earth,
as our Saviour does plainly intimate, when he bids us pray, that the Will of God may be done on Earth,
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Page 139
1949
as it is done in Heaven.
as it is done in Heaven.
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1950
The Psalmist says of the Angels, They perform the Commandments of God, they hearken to the voice of his word, Psal. 103. 20. The pious Man,
The Psalmist Says of the Angels, They perform the commandments of God, they harken to the voice of his word, Psalm 103. 20. The pious Man,
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198
Page 140
1951
then, that carefully performs his Duty towards God, joins himself to that noble Company, he is a Fellow-Citizen of the Saints, or holy Ones (which may mean the Angels) And of the Houshold of God;
then, that carefully performs his Duty towards God, joins himself to that noble Company, he is a Fellow-Citizen of the Saints, or holy Ones (which may mean the Angels) And of the Household of God;
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Page 140
1952
as the Apostle speaks, Eph. 2. 19. I am thy Fellow-Servant, said an Angel to St. John, And Fellow-Servant of the Prophets,
as the Apostle speaks, Ephesians 2. 19. I am thy Fellow servant, said an Angel to Saint John, And Fellow servant of the prophets,
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1953
and of them which keep the Sayings of this Book, Rev. 22. 9. When we worship and praise God, we join with Angels and Arch-Angels,and of them which keep the Sayings of this Book, Rev. 22. 9. When we worship and praise God, we join with Angels and Arch-Angels,
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198
Page 140
1954
and all the Company of Heaven.
and all the Company of Heaven.
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198
Page 140
1955
When we pay him a profound Reverence, and come before him with a godly Fear, we do as they who are represented;
When we pay him a profound reverence, and come before him with a godly fear, we do as they who Are represented;
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Page 140
1956
as covering their Faces in their solemn Addresses to him. When we are concern'd, and endeavouring to promote his Glory in the World;
as covering their Faces in their solemn Addresses to him. When we Are concerned, and endeavouring to promote his Glory in the World;
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Page 140
1957
this is what they constantly endeavour.
this is what they constantly endeavour.
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1958
When we combat the Temptations that assault our selves, and set our selves against the works of the Devil in others, we are on the same side with Michael, and his Angels, are join'd and taking part with those bright Hosts against the Devil and his Angels.
When we combat the Temptations that assault our selves, and Set our selves against the works of the devil in Others, we Are on the same side with Michael, and his Angels, Are joined and taking part with those bright Hosts against the devil and his Angels.
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Page 140
1959
And this surely, is greatly to our Honour.
And this surely, is greatly to our Honour.
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Page 140
1960
And there is a further Dignity and Excellence in a good, and vertuous Life, and that is, it is conformity to the Ever-blessed God himself.
And there is a further Dignity and Excellence in a good, and virtuous Life, and that is, it is conformity to the Ever-blessed God himself.
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199
Page 140
1961
And therefore when any are made righteous and holy, they are said to be renewed after his Image and Likeness, Eph. 4. 24. When we best perform our Duties to Men,
And Therefore when any Are made righteous and holy, they Are said to be renewed After his Image and Likeness, Ephesians 4. 24. When we best perform our Duties to Men,
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199
Page 140
1962
then we do best imitate, and most resemble the most excellent and perfect Being. When we are merciful, 'tis as our Father in Heaven is merciful.
then we do best imitate, and most resemble the most excellent and perfect Being. When we Are merciful, it's as our Father in Heaven is merciful.
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199
Page 140
1963
When we return good for evil, 'tis to do like him who is good to the Unthankful and the Evil. When we are sincere and true, just and righteous in all our behaviour;
When we return good for evil, it's to do like him who is good to the Unthankful and the Evil. When we Are sincere and true, just and righteous in all our behaviour;
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199
Page 141
1964
this is to resemble him who is a God of Truth, and without Iniquity. When we patiently bear with the Infirmities of others;
this is to resemble him who is a God of Truth, and without Iniquity. When we patiently bear with the Infirmities of Others;
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Page 141
1965
this is a noble imitation of his long-sufferings with us all.
this is a noble imitation of his long-sufferings with us all.
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199
Page 141
1966
When we forgive those that injure us, this is as he does, who is a God forgiving Iniquity, Transgression and Sin:
When we forgive those that injure us, this is as he does, who is a God forgiving Iniquity, Transgression and since:
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Page 141
1967
When we set our selves to do all the Offices of kindness that we can, to be beneficial to Mankind in our several Stations;
When we Set our selves to do all the Offices of kindness that we can, to be beneficial to Mankind in our several Stations;
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Page 141
1968
this is a very Honourable Imitation of his abundant Goodness. Upon these accounts a good and vertuous Life, is truly great and honourable and noble:
this is a very Honourable Imitation of his abundant goodness. Upon these accounts a good and virtuous Life, is truly great and honourable and noble:
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199
Page 141
1969
This puts upon a Man the greatest worth and value that he can attain to; this is his best accomplishment;
This puts upon a Man the greatest worth and valve that he can attain to; this is his best accomplishment;
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Page 141
1970
and as it raises him in the esteem of God, so it renders him truly deserving the respect and esteem of Men,
and as it raises him in the esteem of God, so it renders him truly deserving the respect and esteem of Men,
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Page 141
1971
and is that which does best deserve it: Hence it is said, The Righteous is more excellent than his Neighbour, Prov. 12. 26.
and is that which does best deserve it: Hence it is said, The Righteous is more excellent than his Neighbour, Curae 12. 26.
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Page 141
1972
Now though it were very unreasonable that the Sense of this should make any Man Proud,
Now though it were very unreasonable that the Sense of this should make any Man Proud,
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Page 141
1973
and Disdainful of his Neighbour, whom he thinks not to be so good as himself,
and Disdainful of his Neighbour, whom he thinks not to be so good as himself,
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Page 141
1974
when in all this, he has nothing but what he receiv'd, and it was the free Grace of God that made him to differ;
when in all this, he has nothing but what he received, and it was the free Grace of God that made him to differ;
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Page 141
1975
and in becoming Proud, he ceases to be the good Man:
and in becoming Proud, he ceases to be the good Man:
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Page 141
1976
Yet a thankful, humble Sense of this a Man may have, and the Thoughts of it may afford him a great deal of Delight and Pleasure.
Yet a thankful, humble Sense of this a Man may have, and the Thoughts of it may afford him a great deal of Delight and Pleasure.
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Page 141
1977
To think, the Creatour made the Humane Nature at first, but little lower than the Angels, and Crown'd it with Honour and Dignity:
To think, the Creator made the Humane Nature At First, but little lower than the Angels, and Crowned it with Honour and Dignity:
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Page 142
1978
All of us indeed fell in our first Parents from that Honourable State, and our Nature being defil'd with Sin, we became more vile than the Beasts that perish:
All of us indeed fell in our First Parents from that Honourable State, and our Nature being defiled with since, we became more vile than the Beasts that perish:
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Page 142
1979
But I (Thanks be to Divine Grace) have recovered that State again in some measure;
But I (Thanks be to Divine Grace) have recovered that State again in Some measure;
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Page 142
1980
I am rising towards the Perfection of that Dignity and Honour as I encrease in Vertue and Piety:
I am rising towards the Perfection of that Dignity and Honour as I increase in Virtue and Piety:
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Page 142
1981
I am now one of the Houshold of God, one of the honour'd Train, and Followers of the glorified Jesus.
I am now one of the Household of God, one of the honoured Train, and Followers of the glorified jesus.
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Page 142
1982
I am reckon'd a Member of that bright and happy Society above, by God and them.
I am reckoned a Member of that bright and happy Society above, by God and them.
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Page 142
1983
4. Another thing that renders good Actions, and a religious Life very pleasant, is the Thought of having pleas'd God therein.
4. another thing that renders good Actions, and a religious Life very pleasant, is the Thought of having pleased God therein.
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Page 142
1984
It is a very grateful and comfortable thing to have pleas'd and satisfied our selves in doing well;
It is a very grateful and comfortable thing to have pleased and satisfied our selves in doing well;
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Page 142
1985
to have dignified and exalted our selves: But this is still an additional Pleasure to have pleased God too.
to have dignified and exalted our selves: But this is still an additional Pleasure to have pleased God too.
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Page 142
1986
When a Man can think, in this course which I hold, whoever is displeased with me, I please God.
When a Man can think, in this course which I hold, whoever is displeased with me, I please God.
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Page 142
1987
I please him whom I have most reason to please, and whom it will be my greatest Advantage to please.
I please him whom I have most reason to please, and whom it will be my greatest Advantage to please.
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Page 142
1988
I approve my self to the wisest Being; I approve my self to God the Judge of all:
I approve my self to the Wisest Being; I approve my self to God the Judge of all:
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Page 142
1989
And who is he that can condemn whom God justifies? It is a small thing to me to be judg'd of Mens Judgment.
And who is he that can condemn whom God Justifies? It is a small thing to me to be judged of Men's Judgement.
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Page 142
1990
He takes Delight in me, and is well pleased with my Actions, who can do whatsoever he will;
He Takes Delight in me, and is well pleased with my Actions, who can do whatsoever he will;
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Page 142
1991
who can make me as happy as I can desire to be. I am through Jesus Christ, accepted with the most Holy God.
who can make me as happy as I can desire to be. I am through jesus christ, accepted with the most Holy God.
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Page 142
1992
And it must be an unspeakable Pleasure to a good Man to think, while I am doing well God beholds me, I am never out of his Eye;
And it must be an unspeakable Pleasure to a good Man to think, while I am doing well God beholds me, I am never out of his Eye;
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1993
he beholds me with Delight and Complacence, he has always a particular and special regard to me.
he beholds me with Delight and Complacence, he has always a particular and special regard to me.
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Page 143
1994
In whatever obscure Corner of the World, and in how mean a Station soever, I am doing well,
In whatever Obscure Corner of the World, and in how mean a Station soever, I am doing well,
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Page 143
1995
and keeping the Commands of my God, I am for this, in great Esteem in that upper and glorious World.
and keeping the Commands of my God, I am for this, in great Esteem in that upper and glorious World.
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Page 143
1996
And I shall not serve God for nought. I cannot please him but it will redound to my great Advantage.
And I shall not serve God for nought. I cannot please him but it will redound to my great Advantage.
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Page 143
1997
He will reward my Performance of my Duty, my Payment even of what I owe him:
He will reward my Performance of my Duty, my Payment even of what I owe him:
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Page 143
1998
So bounteous and so good a Master do I serve? And this will lead a Mans Thoughts to the next Particular to be mention'd, which is the last.
So bounteous and so good a Master do I serve? And this will led a men Thoughts to the next Particular to be mentioned, which is the last.
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Page 143
1999
5. That which cannot chuse but render a Religious Life very pleasant, and therefore prove;
5. That which cannot choose but render a Religious Life very pleasant, and Therefore prove;
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Page 143
2000
it to be so, is, That it raises and maintains in a good Man, such glorious and joylul Expectations as do, and may accompany it. How much Good!
it to be so, is, That it raises and maintains in a good Man, such glorious and joylul Expectations as do, and may accompany it. How much Good!
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Page 143
2001
how much Blessedness may be expected from an Infinite Goodness and Love upon the Assurance of having pleased God,
how much Blessedness may be expected from an Infinite goodness and Love upon the Assurance of having pleased God,
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Page 143
2002
and of finding Favour with him!
and of finding Favour with him!
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Page 143
2003
And then if we consider the vast Bounty of his Promises to them that obey him,
And then if we Consider the vast Bounty of his Promises to them that obey him,
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Page 143
2004
how much he has most willingly and freely engag'd himself to do for them; and how faithful and true he is in the Performance of what he promises:
how much he has most willingly and freely engaged himself to do for them; and how faithful and true he is in the Performance of what he promises:
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2005
These things will allow a good Man to entertain very great and very pleasing Expectations.
These things will allow a good Man to entertain very great and very pleasing Expectations.
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2006
I dare appeal to any Man, whether it would not highly please and satisfy him to think and be assur'd that God peculiarly loves him, that he is a Favourite of Heaven;
I Dare appeal to any Man, whither it would not highly please and satisfy him to think and be assured that God peculiarly loves him, that he is a Favourite of Heaven;
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2007
of an Almighty, most wise and unchangeable Friend; of him who is able to make those he loves, eternally happy.
of an Almighty, most wise and unchangeable Friend; of him who is able to make those he loves, eternally happy.
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2008
Must it not please a Man to think I shall be sure to want no good thing;
Must it not please a Man to think I shall be sure to want no good thing;
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2009
I shall never be overcome or undone by any Evil; for the Lord is my Refuge and Portion in the Land of the Living;
I shall never be overcome or undone by any Evil; for the Lord is my Refuge and Portion in the Land of the Living;
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2010
as the Psalmist speaks of himself, Psal. 142. 5. What good Man can read and apply that to himself, which is said for such in Psal. 91. 11. without a great deal of Pleasure? He shall give his Angels charge over thee, to keep thee in all thy ways:
as the Psalmist speaks of himself, Psalm 142. 5. What good Man can read and apply that to himself, which is said for such in Psalm 91. 11. without a great deal of Pleasure? He shall give his Angels charge over thee, to keep thee in all thy ways:
p-acp dt n1 vvz pp-f px31, np1 crd crd q-crq j n1 vmb vvi cc vvi d p-acp px31, r-crq vbz vvn p-acp d p-acp np1 crd crd p-acp dt j n1 pp-f n1? pns31 vmb vvi po31 n2 vvb p-acp pno21, pc-acp vvi pno21 p-acp d po21 n2:
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2011
To think, holy and kind Angels are continually about me, while I give them no Offence by any Sin or Impurity:
To think, holy and kind Angels Are continually about me, while I give them no Offence by any since or Impurity:
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2012
They attend me in my Business; they watch me when I Sleep; they are willing to be about me to do all manner of good Offices:
They attend me in my Business; they watch me when I Sleep; they Are willing to be about me to do all manner of good Offices:
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2013
To keep off Evil Spirits, and deliver from the Harms they spread in my way.
To keep off Evil Spirits, and deliver from the Harms they spread in my Way.
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2014
They are Witnesses of my good Actions, and shall bear a kind and honourable Testimony for me at the great day of Judgment:
They Are Witnesses of my good Actions, and shall bear a kind and honourable Testimony for me At the great day of Judgement:
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2015
They see in secret and shall applaud me openly. These are some of the comfortable Expectations that attend a Religious Life. And yet further;
They see in secret and shall applaud me openly. These Are Some of the comfortable Expectations that attend a Religious Life. And yet further;
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2016
If a Man considers what great and glorious things are laid up, or reserv'd for those that love God, and keep his Commands.
If a Man considers what great and glorious things Are laid up, or reserved for those that love God, and keep his Commands.
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2017
What the Honours, the Felicities and the Pleasures of the next Life will be to such,
What the Honours, the Felicities and the Pleasures of the next Life will be to such,
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2018
and does expect to be a partaker of these, as a good Man may do, he will in some measure foretaste the future Bliss:
and does expect to be a partaker of these, as a good Man may do, he will in Some measure foretaste the future Bliss:
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2019
The hopes of Heaven are Anticipations, they are Beams and Dawnings of the Joy and Glory there.
The hope's of Heaven Are Anticipations, they Are Beams and Dawnings of the Joy and Glory there.
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2020
The good Man then cannot chuse but rejoyce in Hope, when he thinks, I shall e're long be remov'd from this wicked and miserable World, to that, where only Holiness, and Goodness, and Happiness dwell.
The good Man then cannot choose but rejoice in Hope, when he thinks, I shall ever long be removed from this wicked and miserable World, to that, where only Holiness, and goodness, and Happiness dwell.
dt j n1 av vmbx vvi cc-acp vvi p-acp n1, c-crq pns31 vvz, pns11 vmb av av-j vbi vvn p-acp d j cc j n1, p-acp d, c-crq j n1, cc n1, cc n1 vvi.
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2021
I shall go from Envy and Malice, from Reproach and Contempt, to joyful Congratulations and Love, to Applauses and Commendations:
I shall go from Envy and Malice, from Reproach and Contempt, to joyful Congratulations and Love, to Applauses and Commendations:
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2022
I go no faster to the Grave than I go towards Rest. I shall labour then but for a few Moments longer, and shall rest for ever.
I go no faster to the Grave than I go towards Rest. I shall labour then but for a few Moments longer, and shall rest for ever.
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2023
As I spend this Life I earn a better; the sooner this ends, the sooner that will begin.
As I spend this Life I earn a better; the sooner this ends, the sooner that will begin.
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2024
While I deny my own Inclinations now, and serve and please God, while I despise the Pleasures of Sense,
While I deny my own Inclinations now, and serve and please God, while I despise the Pleasures of Sense,
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2025
and absolutely refuse those of Sin, all which are but for a short Season, I am procuring to my self everlasting Satisfactions and Pleasures:
and absolutely refuse those of since, all which Are but for a short Season, I am procuring to my self everlasting Satisfactions and Pleasures:
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2026
These are Expectations that may attend a good Life, and in doing so, doubtless they will render it extreamly pleasant.
These Are Expectations that may attend a good Life, and in doing so, doubtless they will render it extremely pleasant.
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2027
Thus I have sufficiently prov'd what the Wise Man here says, The ways of Wisdom or Religion, are ways of Pleasantness.
Thus I have sufficiently proved what the Wise Man Here Says, The ways of Wisdom or Religion, Are ways of Pleasantness.
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2028
It remains now that something be said briefly, to promote that Use of this Truth, which Men ought to make of it.
It remains now that something be said briefly, to promote that Use of this Truth, which Men ought to make of it.
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2029
1. And in the First place, it should serve to take Men off in some measure, from the Pleasures of Sense.
1. And in the First place, it should serve to take Men off in Some measure, from the Pleasures of Sense.
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2030
I mean those who are too much addicted to them.
I mean those who Are too much addicted to them.
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2031
It is not the Design of Religion to make us refuse and abstain from all the pleasing things of this World.
It is not the Design of Religion to make us refuse and abstain from all the pleasing things of this World.
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2032
We are allow'd to take and use soberly and thankfully, whatsoever God shall give us, and we can lawfully obtain of them.
We Are allowed to take and use soberly and thankfully, whatsoever God shall give us, and we can lawfully obtain of them.
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2033
But since there is so much Pleasure in doing well, this may reasonably suggest to us these Two things.
But since there is so much Pleasure in doing well, this may reasonably suggest to us these Two things.
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2034
1. That we should not suffer our selves to be wholly taken up with worldly and sensual Pleasure.
1. That we should not suffer our selves to be wholly taken up with worldly and sensual Pleasure.
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2035
We should not yield our selves entirely to the Pursuit and Enjoyment of that, and let these Pleasures stand by, neglected.
We should not yield our selves entirely to the Pursuit and Enjoyment of that, and let these Pleasures stand by, neglected.
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2036
He that governs himself most wisely in this matter, and has the most pleasant Life of all other, is he that takes care to enjoy both sorts, as far as he may.
He that governs himself most wisely in this matter, and has the most pleasant Life of all other, is he that Takes care to enjoy both sorts, as Far as he may.
pns31 cst vvz px31 av-ds av-j p-acp d n1, cc vhz dt av-ds j n1 pp-f d n-jn, vbz pns31 cst vvz n1 pc-acp vvi d n2, c-acp av-j c-acp pns31 vmb.
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2037
And to enforce this Exhortation, we may consider that without doubt, the Pleasures of Religion are the strongest and sweetest of any.
And to enforce this Exhortation, we may Consider that without doubt, the Pleasures of Religion Are the Strongest and Sweetest of any.
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2038
They sink deeper into a Man than any other, and affect him more as they enter into his Mind,
They sink Deeper into a Man than any other, and affect him more as they enter into his Mind,
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2039
and put all the inward Powers of that, into a pleasing Exercise and Motion. They possess more of a Man than those that touch only his Body and Senses.
and put all the inward Powers of that, into a pleasing Exercise and Motion. They possess more of a Man than those that touch only his Body and Senses.
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2040
The Mind of Man is the most, and (as we may say) the greatest part of him:
The Mind of Man is the most, and (as we may say) the greatest part of him:
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2041
It has most Desire and greatest Capacity of Pleasure. It is much more sensible both of Pleasure and Pain, than the duller Body.
It has most Desire and greatest Capacity of Pleasure. It is much more sensible both of Pleasure and Pain, than the duller Body.
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2042
The Psalmist speaks the greater Sweetness and Excellency of Religious Pleasure, when he says of the Law of God, If it sweeter than the Honey and the Honey-comb, Psal. 19. 10. He means the practice of Religion and Vertue,
The Psalmist speaks the greater Sweetness and Excellency of Religious Pleasure, when he Says of the Law of God, If it Sweeten than the Honey and the Honeycomb, Psalm 19. 10. He means the practice of Religion and Virtue,
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2043
the doing any Duties commanded by the Law of God, afforded him a far greater Pleasure and Delight,
the doing any Duties commanded by the Law of God, afforded him a Far greater Pleasure and Delight,
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2044
than e're he could by his Senses receive from the most pleasant things of this World.
than ever he could by his Senses receive from the most pleasant things of this World.
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2045
2. Since there is so much Pleasure in well-doing, this may justly persuade Men off from the guilty Pursuit and Enjoyment of the Pleasures of this World.
2. Since there is so much Pleasure in welldoing, this may justly persuade Men off from the guilty Pursuit and Enjoyment of the Pleasures of this World.
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2046
Why should a Man suffer himself to be guilty for the sake of any Pleasure,
Why should a Man suffer himself to be guilty for the sake of any Pleasure,
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2047
when he may enjoy that which is very Rich and Sensible, without being so? It is most certain, that Guilt will greatly allay the briskest Pleasures of this World:
when he may enjoy that which is very Rich and Sensible, without being so? It is most certain, that Gilded will greatly allay the briskest Pleasures of this World:
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2048
In the midst of guilty Laughter, the Heart is sad. In the midst of guilty Laughter, the Heart is sad.
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2049
These are always best and sweetest to him that regularly and soberly uses them, that uses them according to the Rules of Religion:
These Are always best and Sweetest to him that regularly and soberly uses them, that uses them according to the Rules of Religion:
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2050
Thus he shall hurt neither his Body nor his Soul, nor his Estate, nor his Neighbour,
Thus he shall hurt neither his Body nor his Soul, nor his Estate, nor his Neighbour,
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2051
while he pleases his Appetites, and gratifies his Senses; and so he avoids the unpleasing Farewell of a troubled Conscience.
while he Pleases his Appetites, and gratifies his Senses; and so he avoids the unpleasing Farewell of a troubled Conscience.
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2052
He does not destroy the Appetite while he pleases it, but keeps himself in a capacity to have always a very lively Relish and Sense of his Pleasures.
He does not destroy the Appetite while he Pleases it, but keeps himself in a capacity to have always a very lively Relish and Sense of his Pleasures.
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2053
The irregular and intemperate Man makes a Drudgery of those of this World, and turns their fine Relish eager and four:
The irregular and intemperate Man makes a Drudgery of those of this World, and turns their fine Relish eager and four:
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2054
And the other sort, that is the high and delicate ones of Religion, he utterly deprives himself of.
And the other sort, that is the high and delicate ones of Religion, he utterly deprives himself of.
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2055
In a vertuous and religious Course of Life, a Man may enjoy both sorts; but in that which is guilty and irreligious, he cannot well enjoy either.
In a virtuous and religious Course of Life, a Man may enjoy both sorts; but in that which is guilty and irreligious, he cannot well enjoy either.
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2056
This is the First Use may be made of this Discourse. 2. A Second is this.
This is the First Use may be made of this Discourse. 2. A Second is this.
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2057
It ought to persuade Men to betake themselves steadily to a religious and good Course of Life.
It ought to persuade Men to betake themselves steadily to a religious and good Course of Life.
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2058
It was said by the Spirit of God, that the ways of Religion are ways of Pleasantness, with Design to recommend them to the Sons of Men.
It was said by the Spirit of God, that the ways of Religion Are ways of Pleasantness, with Design to recommend them to the Sons of Men.
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2059
He spoke this in a kind Condescention to our Nature and Inclination; to make a Bait of Pleasure, which we are so apt to dote upon.
He spoke this in a kind Condescension to our Nature and Inclination; to make a Bait of Pleasure, which we Are so apt to dote upon.
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2060
And this surely should be a very powerful Argument to this purpose:
And this surely should be a very powerful Argument to this purpose:
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2061
This ought much rather to induce Men to be Wise and Vertuous, to act as becomes them,
This ought much rather to induce Men to be Wise and Virtuous, to act as becomes them,
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2062
and pursue their true Happiness, than to make them guilty of Folly and Sin;
and pursue their true Happiness, than to make them guilty of Folly and since;
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2063
of what is shameful and hurtful to them, and of what will incur their everlasting Misery.
of what is shameful and hurtful to them, and of what will incur their everlasting Misery.
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2064
And how great an Obligation to Obedience is it, that the Laws of our Religion are thus contriv'd;
And how great an Obligation to obedience is it, that the Laws of our Religion Are thus contrived;
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2065
that the Universal Sovereign has made the Instances of our Duty, so reasonable and so good;
that the Universal Sovereign has made the Instances of our Duty, so reasonable and so good;
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2066
that we may delight in our Duty, and the Performance of it, will reward it self.
that we may delight in our Duty, and the Performance of it, will reward it self.
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2067
They would exceedingly aggravate our Wickedness, and shew a strange Obstinacy in Sin, and Enmity to God,
They would exceedingly aggravate our Wickedness, and show a strange Obstinacy in since, and Enmity to God,
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2068
if we should rather refuse all this Happiness and Pleasure, than submit our selves to the Laws of Religion.
if we should rather refuse all this Happiness and Pleasure, than submit our selves to the Laws of Religion.
cs pns12 vmd av-c vvi d d n1 cc n1, cs vvb po12 n2 p-acp dt n2 pp-f n1.
(16) sermon (DIV1)
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2069
And thus I have far enough urg'd this Argument in our Text, to shew that they who will do wickedly, do obstinately refuse their own Interest.
And thus I have Far enough urged this Argument in our Text, to show that they who will do wickedly, do obstinately refuse their own Interest.
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(16) sermon (DIV1)
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2070
And to furnish the Consciences of Sinners with such a Conviction, as will at one time or other, prove a sharp Sting and Torment,
And to furnish the Consciences of Sinners with such a Conviction, as will At one time or other, prove a sharp Sting and Torment,
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(16) sermon (DIV1)
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if they will not suffer it now to restrain them from Wickedness.
if they will not suffer it now to restrain them from Wickedness.
cs pns32 vmb xx vvi pn31 av pc-acp vvi pno32 p-acp n1.
(16) sermon (DIV1)
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2072
THE PRAYER. MOst Great and Glorious Lord God! the Infinite and Perfect Being. The greatest Excellency among thy Creatures lies in their greatest Likeness and Conformity to thee.
THE PRAYER. MOst Great and Glorious Lord God! the Infinite and Perfect Being. The greatest Excellency among thy Creatures lies in their greatest Likeness and Conformity to thee.
dt n1. ds j cc j n1 np1 dt j cc j vbg. dt js n1 p-acp po21 n2 vvz p-acp po32 js n1 cc n1 p-acp pno21.
(17) prayer (DIV2)
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2073
We give thee Thanks, O Lord, for that thou hast made us capable of so great Honour,
We give thee Thanks, Oh Lord, for that thou hast made us capable of so great Honour,
pns12 vvb pno21 n2, uh n1, c-acp cst pns21 vh2 vvn pno12 j pp-f av j n1,
(17) prayer (DIV2)
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2074
as the resembling of thee in our Actions;
as the resembling of thee in our Actions;
c-acp dt vvg pp-f pno21 p-acp po12 n2;
(17) prayer (DIV2)
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2075
for that thou hast laid upon us such Laws, as guide us to a noble Conformity to the Divine Nature.
for that thou hast laid upon us such Laws, as guide us to a noble Conformity to the Divine Nature.
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(17) prayer (DIV2)
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2076
Thou didst of thy bounteous Goodness make Man upright, inclin'd to such Actions, and suited to thy excellent Law: But alass!
Thou didst of thy bounteous goodness make Man upright, inclined to such Actions, and suited to thy excellent Law: But alas!
pns21 vdd2 pp-f po21 j n1 vvi n1 av-j, vvn p-acp d n2, cc vvn p-acp po21 j n1: cc-acp uh!
(17) prayer (DIV2)
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2077
we have defiled and polluted our selves with Sin, and are become averse and unwilling, impotent and unable to keep thy Commandments:
we have defiled and polluted our selves with since, and Are become averse and unwilling, impotent and unable to keep thy commandments:
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(17) prayer (DIV2)
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2078
Our carnal Minds are Enmity to thee, and are not subject to thy Law, nor can be, till they be Renewed, Sanctified,
Our carnal Minds Are Enmity to thee, and Are not Subject to thy Law, nor can be, till they be Renewed, Sanctified,
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(17) prayer (DIV2)
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2079
and Created again in Christ Jesus unto Good Works.
and Created again in christ jesus unto Good Works.
cc vvn av p-acp np1 np1 p-acp j vvz.
(17) prayer (DIV2)
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2080
O Lord, open thou our Eyes to behold the wondrous and alluring Excellencies of thy Law:
O Lord, open thou our Eyes to behold the wondrous and alluring Excellencies of thy Law:
sy n1, vvb pns21 po12 n2 pc-acp vvi dt j cc j-vvg n2 pp-f po21 n1:
(17) prayer (DIV2)
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2081
Work in us to will and to do, according to thy good Pleasure:
Work in us to will and to do, according to thy good Pleasure:
vvb p-acp pno12 pc-acp vmb cc pc-acp vdi, vvg p-acp po21 j n1:
(17) prayer (DIV2)
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2082
Rectify the Apprehensions, the Relish of our Souls, that we may find thy Commandments to be sweeter than the Honey and the Honey-comb.
Rectify the Apprehensions, the Relish of our Souls, that we may find thy commandments to be Sweeten than the Honey and the Honeycomb.
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(17) prayer (DIV2)
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2083
Lord make us so steddy and diligent in our Duty, so practised and inured to it,
Lord make us so steady and diligent in our Duty, so practised and inured to it,
n1 vvb pno12 av j cc j p-acp po12 n1, av vvn cc vvn p-acp pn31,
(17) prayer (DIV2)
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and so in love with it, that we may find thy ways to be to us,
and so in love with it, that we may find thy ways to be to us,
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(17) prayer (DIV2)
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as they are in themselves, ways of Pleasantness.
as they Are in themselves, ways of Pleasantness.
c-acp pns32 vbr p-acp px32, n2 pp-f n1.
(17) prayer (DIV2)
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2086
Shew and convince us of the Equity and Reasonableness of all thy Service that it is perfect Freedom, that it is our greatest Honour, that the Wisdom of good Living, is our best Ornament;
Show and convince us of the Equity and Reasonableness of all thy Service that it is perfect Freedom, that it is our greatest Honour, that the Wisdom of good Living, is our best Ornament;
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(17) prayer (DIV2)
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2087
even as a Chain of Gold about the Neck.
even as a Chain of Gold about the Neck.
av c-acp dt vvb pp-f n1 p-acp dt n1.
(17) prayer (DIV2)
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2088
Encourage us we beseech thee to our Duty, with a constant Sense of thy Presence with us, of thy gracious Eye and Regard to all we do:
Encourage us we beseech thee to our Duty, with a constant Sense of thy Presence with us, of thy gracious Eye and Regard to all we do:
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(17) prayer (DIV2)
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2089
Let us know thou dost accept our sincere Endeavours and imperfect Performances, through the Merits and Mediation of Jesus Christ.
Let us know thou dost accept our sincere Endeavours and imperfect Performances, through the Merits and Mediation of jesus christ.
vvb pno12 vvi pns21 vd2 vvi po12 j n2 cc j n2, p-acp dt n2 cc n1 pp-f np1 np1.
(17) prayer (DIV2)
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2090
Inable us to hope in thy Mercy, and assure us that if we put our Trust in thee in Well-doing, we shall not be confounded.
Inable us to hope in thy Mercy, and assure us that if we put our Trust in thee in Welldoing, we shall not be confounded.
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(17) prayer (DIV2)
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2091
But especially we pray thee, O Lord, shed abroad thy Love abundantly in our Hearts: Let Love possess us, Love move, Love direct and byass us;
But especially we pray thee, Oh Lord, shed abroad thy Love abundantly in our Hearts: Let Love possess us, Love move, Love Direct and bias us;
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(17) prayer (DIV2)
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2092
make us to love thee with all our Hearts, and our Neighbours as our selves; so shall we be reconcil'd to thy Commandments;
make us to love thee with all our Hearts, and our Neighbours as our selves; so shall we be reconciled to thy commandments;
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(17) prayer (DIV2)
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2093
so shall we run and not be weary; we shall ever walk before thee, and not faint in that blessed way.
so shall we run and not be weary; we shall ever walk before thee, and not faint in that blessed Way.
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(17) prayer (DIV2)
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2094
Renew us, O Lord, after thine Image, and make us Holy as thou art Holy,
Renew us, Oh Lord, After thine Image, and make us Holy as thou art Holy,
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(17) prayer (DIV2)
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2095
and Good as thou art Good, Merciful as thou our Heavenly Father art Merciful, and Forgiving as thou art ready to Forgive:
and Good as thou art Good, Merciful as thou our Heavenly Father art Merciful, and Forgiving as thou art ready to Forgive:
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(17) prayer (DIV2)
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2096
Let our Lives and Conversations, shew forth the Vertues of him that has called us to his Kingdom and Glory.
Let our Lives and Conversations, show forth the Virtues of him that has called us to his Kingdom and Glory.
vvb po12 n2 cc n2, vvb av dt n2 pp-f pno31 cst vhz vvn pno12 p-acp po31 n1 cc n1.
(17) prayer (DIV2)
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2097
Look down in Mercy upon all Mankind, rescue the miserable Slaves of the Devil, (who is the Ruler of the Darkness of this World,) from their sad Bondage under him;
Look down in Mercy upon all Mankind, rescue the miserable Slaves of the devil, (who is the Ruler of the Darkness of this World,) from their sad Bondage under him;
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(17) prayer (DIV2)
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2098
and bring them into the happy Liberty of the Children of God. Save thy People, O Lord, and bless thine Heritage;
and bring them into the happy Liberty of the Children of God. Save thy People, Oh Lord, and bless thine Heritage;
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(17) prayer (DIV2)
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2099
govern them and lift them up for ever:
govern them and lift them up for ever:
vvb pno32 cc vvi pno32 a-acp p-acp av:
(17) prayer (DIV2)
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2100
And make all that name the Name of Christ, duly concern'd to adorn the Doctrin of God our Saviour in all things.
And make all that name the Name of christ, duly concerned to adorn the Doctrine of God our Saviour in all things.
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(17) prayer (DIV2)
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2101
Let thy gracious Presence dwell in the Land of our Nativity;
Let thy gracious Presence dwell in the Land of our Nativity;
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(17) prayer (DIV2)
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bless us with Peace and Plenty, with the Means of Grace, and the Efficacy of them to enlighten our Minds, to cleanse our Hearts, to heal our Divisions, to teach us all, from the Highest to the Lowest, our several Duties towards thee.
bless us with Peace and Plenty, with the Means of Grace, and the Efficacy of them to enlighten our Minds, to cleanse our Hearts, to heal our Divisions, to teach us all, from the Highest to the Lowest, our several Duties towards thee.
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(17) prayer (DIV2)
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2103
Give Health and Happiness to our King and Queen, and teach us, and all their Subjects, our Duty towards them.
Give Health and Happiness to our King and Queen, and teach us, and all their Subject's, our Duty towards them.
np1 n1 cc n1 p-acp po12 n1 cc n1, cc vvb pno12, cc d po32 n2-jn, po12 n1 p-acp pno32.
(17) prayer (DIV2)
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2104
Bless and direct all inferiour Magistrates, make them a Terror to evil Doers, and a Praise to them that do well.
Bless and Direct all inferior Magistrates, make them a Terror to evil Doers, and a Praise to them that do well.
np1 cc vvi d j-jn n2, vvb pno32 dt n1 p-acp j-jn n2, cc dt n1 p-acp pno32 cst vdb av.
(17) prayer (DIV2)
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2105
Let those that Minister in Holy things, be a good Example to the Flock, and make us Followers of them as they are of Christ.
Let those that Minister in Holy things, be a good Exampl to the Flock, and make us Followers of them as they Are of christ.
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(17) prayer (DIV2)
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2106
We Implore thy Mercy upon all that are in Affliction, especially upon those who are persecuted for Righteousness Sake;
We Implore thy Mercy upon all that Are in Affliction, especially upon those who Are persecuted for Righteousness Sake;
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(17) prayer (DIV2)
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2107
give them Patience under their Sufferings, and a happy Issue out of all their Afflictions.
give them Patience under their Sufferings, and a happy Issue out of all their Afflictions.
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(17) prayer (DIV2)
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2108
Accept our humble Sacrifices of Praise and Thanksgiving, which we have this day offer'd to thee in thy Sons Name:
Accept our humble Sacrifices of Praise and Thanksgiving, which we have this day offered to thee in thy Sons Name:
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(17) prayer (DIV2)
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2109
And make the Word which we have heard, to have such Influence upon our Hearts, and to bring forth such Fruit in our Lives, as thou dost expect from it.
And make the Word which we have herd, to have such Influence upon our Hearts, and to bring forth such Fruit in our Lives, as thou dost expect from it.
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(17) prayer (DIV2)
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2110
Give us a Night of safe and comfortable Rest, preserving us from Fear and Danger.
Give us a Night of safe and comfortable Rest, preserving us from fear and Danger.
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(17) prayer (DIV2)
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2111
And when we awake in the Morning, let us chearfully return to our Duty, in all our ways acknowledge thee;
And when we awake in the Morning, let us cheerfully return to our Duty, in all our ways acknowledge thee;
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(17) prayer (DIV2)
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2112
and do thou graciously direct our Steps for the Sake of Jesus Christ. In whose Words we conclude these our poor imperfect Addresses.
and do thou graciously Direct our Steps for the Sake of jesus christ. In whose Words we conclude these our poor imperfect Addresses.
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(17) prayer (DIV2)
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2113
OƲR Father, which art in Heaven; Hallowed be thy Name. Thy Kingdom come. Thy will be done in Earth as it is in Heaven. OƲR Father, which art in Heaven; Hallowed be thy Name. Thy Kingdom come. Thy will be done in Earth as it is in Heaven.
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(17) prayer (DIV2)
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2114
Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us.
Give us this day our daily bred. And forgive us our Trespasses, as we forgive them that trespass against us.
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(17) prayer (DIV2)
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2115
And lead us not into temptation; But deliver us from evil. For thine is the Kingdom, the Power and the Glory, for ever and ever. Amen.And led us not into temptation; But deliver us from evil. For thine is the Kingdom, the Power and the Glory, for ever and ever. Amen.
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(17) prayer (DIV2)
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2116
THE Easiness of Religion, EXPLAINED and IMPROVED.
THE Easiness of Religion, EXPLAINED and IMPROVED.
dt n1 pp-f n1, vvn cc vvn.
(18) sermon (DIV1)
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Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour, Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
vvb pno12 vvi. vvb pno12, uh n1, p-acp d po12 n2-vdg p-acp po21 av-ds j n1,
(18) sermon (DIV1)
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2118
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
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(18) sermon (DIV1)
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2119
and finally by thy Mercy obtain Everlasting Life through Jesus Christ our Lord. Amen. Mat. 11. 29, 30. Take my Yoke upon you and learn of me, for I am meek and lowly in heart:and finally by thy Mercy obtain Everlasting Life through jesus christ our Lord. Amen. Mathew 11. 29, 30. Take my Yoke upon you and Learn of me, for I am meek and lowly in heart:
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(18) sermon (DIV1)
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And ye shall find rest to your Souls. For my Yoke is easie, and my Burden is light.
And you shall find rest to your Souls. For my Yoke is easy, and my Burden is Light.
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(18) sermon (DIV1)
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IT is a strange and wonderful Degeneracy that the Humane Nature is fallen under, as appears from the wonderful Aversness that is in all Mankind to a religious and a vertuous Life.
IT is a strange and wondered Degeneracy that the Humane Nature is fallen under, as appears from the wondered Averseness that is in all Mankind to a religious and a virtuous Life.
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(18) sermon (DIV1)
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Religion is the greatest Ornament and Glory of the Humane Nature: It is the Cure of all our Defects and Disparagements:
Religion is the greatest Ornament and Glory of the Humane Nature: It is the Cure of all our Defects and Disparagements:
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(18) sermon (DIV1)
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2123
It is our true and compleat Perfection: And yet we commonly appear to be most easily withheld from the Practice of it:
It is our true and complete Perfection: And yet we commonly appear to be most Easily withheld from the Practice of it:
pn31 vbz po12 j cc j n1: cc av pns12 av-j vvb pc-acp vbi av-ds av-j vvn p-acp dt n1 pp-f pn31:
(18) sermon (DIV1)
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2124
We devise Excuses to neglect it, we receive the most false and unreasonable Prejudices against it without any Examination of them:
We devise Excuses to neglect it, we receive the most false and unreasonable Prejudices against it without any Examination of them:
pns12 vvb n2 pc-acp vvi pn31, pns12 vvb dt av-ds j cc j n2 p-acp pn31 p-acp d n1 pp-f pno32:
(18) sermon (DIV1)
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2125
We do often obstinately persist in Wickedness against the most weighty Inducements to do well.
We do often obstinately persist in Wickedness against the most weighty Inducements to do well.
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(18) sermon (DIV1)
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2126
These Words of the Blessed Jesus, who came into the World to save Sinners, and to that Purpose has taught us as well as died for us, do meet with one of the Prejudices against an Holy Life, which he knew to be very common in the Hearts of Men:
These Words of the Blessed jesus, who Come into the World to save Sinners, and to that Purpose has taught us as well as died for us, do meet with one of the Prejudices against an Holy Life, which he knew to be very Common in the Hearts of Men:
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(18) sermon (DIV1)
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2127
And that is, the Imagination that Religion is a Task too hard for Humane Nature, and utterly impossible to be perform'd.
And that is, the Imagination that Religion is a Task too hard for Humane Nature, and utterly impossible to be performed.
cc cst vbz, dt n1 cst n1 vbz dt n1 av av-j c-acp j n1, cc av-j j pc-acp vbi vvn.
(18) sermon (DIV1)
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2128
Because we must indeed take some Pains to be Religious;
Because we must indeed take Some Pains to be Religious;
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(18) sermon (DIV1)
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2129
our lazy and unwilling Souls magnify the little Oppositions into Mountains of Difficulties, and make us think we shall never be able to get over them;
our lazy and unwilling Souls magnify the little Oppositions into Mountains of Difficulties, and make us think we shall never be able to get over them;
po12 j cc j n2 vvb dt j n2 p-acp n2 pp-f n2, cc vvb pno12 vvi pns12 vmb av-x vbi j pc-acp vvi p-acp pno32;
(18) sermon (DIV1)
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and the way down to the bottomless Pit, seems easie and smooth, is strow'd with Pleasures, Riches and Worldly Honours;
and the Way down to the bottomless Pit, seems easy and smooth, is strowed with Pleasures, Riches and Worldly Honours;
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and these things easily allure and engage us to follow that. Against this fatal and discouraging Prejudice, our Saviour says in the Words of our Text;
and these things Easily allure and engage us to follow that. Against this fatal and discouraging Prejudice, our Saviour Says in the Words of our Text;
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Take my Yoke upon you and learn of me, for I am meek and lowly in heart: Take my Yoke upon you and Learn of me, for I am meek and lowly in heart:
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And ye shall find rest unto your Souls. For my Yoke is easie and my Burden is light. Take my Yoke upon you: And you shall find rest unto your Souls. For my Yoke is easy and my Burden is Light. Take my Yoke upon you:
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That is, charge your selves with the keeping my Commands; submit to my Government: For this Meaning the Word Yoke is wont to have in Scripture.
That is, charge your selves with the keeping my Commands; submit to my Government: For this Meaning the Word Yoke is wont to have in Scripture.
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For my Yoke is easie, and my Burden is light. It shall be possible to you to keep my Commands;For my Yoke is easy, and my Burden is Light. It shall be possible to you to keep my Commands;
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you shall find I do not require of you, that which you cannot perform; that the Difficulties you may meet with are not invincible.
you shall find I do not require of you, that which you cannot perform; that the Difficulties you may meet with Are not invincible.
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And further to encourage the taking up his Yoke, he adds, Learn of me for I am meek and lowly in heart.
And further to encourage the taking up his Yoke, he adds, Learn of me for I am meek and lowly in heart.
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If ye take up this Yoke, ye but take up that which I have born my self:
If you take up this Yoke, you but take up that which I have born my self:
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I am of a meek and submissive mind; I do not disdain to be subject to the Laws of Religion.
I am of a meek and submissive mind; I do not disdain to be Subject to the Laws of Religion.
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I then command you nothing but what I have practised my self; and your Obedience to these Laws will be your Imitation of me:
I then command you nothing but what I have practised my self; and your obedience to these Laws will be your Imitation of me:
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And he adds further, Ye shall find rest to your Souls: This shall be Peace and Happiness to you.
And he adds further, You shall find rest to your Souls: This shall be Peace and Happiness to you.
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In discoursing upon these Words, I think it may be useful for the better promoting the Design of them, to insist upon these Three Heads. 1. To shew in what Sense it may be said that the Commands of God are easie to be observ'd:
In discoursing upon these Words, I think it may be useful for the better promoting the Design of them, to insist upon these Three Heads. 1. To show in what Sense it may be said that the Commands of God Are easy to be observed:
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Which will be both Explication and Proof of our Saviours Words. 2. To suggest by what means we may best render this easie to our selves. 3. To urge by some proper Motives, the Use of those Means.
Which will be both Explication and Proof of our Saviors Words. 2. To suggest by what means we may best render this easy to our selves. 3. To urge by Some proper Motives, the Use of those Means.
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In the First place I shall shew you in what Sense we may understand this, that 'tis easie to keep the Commands of God:
In the First place I shall show you in what Sense we may understand this, that it's easy to keep the Commands of God:
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And this will be sufficiently represented in the Three following Particulars. 1. This is easie to a vigorous and earnest Endeavour.
And this will be sufficiently represented in the Three following Particulars. 1. This is easy to a vigorous and earnest Endeavour.
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' Tit true, there will be continual Opposition made against it, by that Corruption that has gotten Possession in our Souls,
' Tit true, there will be continual Opposition made against it, by that Corruption that has got Possession in our Souls,
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and by the frequent Assaults of Temptation from the World and the Devil: But yet these are Difficulties that shall be overcome by an earnest and diligent Endeavour.
and by the frequent Assaults of Temptation from the World and the devil: But yet these Are Difficulties that shall be overcome by an earnest and diligent Endeavour.
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Our Saviour says, Strive to enter in at the strait Gate, for many I say unto you shall seek to enter in,
Our Saviour Says, Strive to enter in At the strait Gate, for many I say unto you shall seek to enter in,
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and shall not be able, Luke 13. 24. By the strait Gate he means the way of Religion, which the Opposition of our Spiritual Enemies and our own unworthy Averseness, do render a strait Gate:and shall not be able, Lycia 13. 24. By the strait Gate he means the Way of Religion, which the Opposition of our Spiritual Enemies and our own unworthy Averseness, do render a strait Gate:
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This we cannot pass without Striving, and a good Endeavour; but with this he intimates we may do so:
This we cannot pass without Striving, and a good Endeavour; but with this he intimates we may do so:
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This will ccomplish what we desire, but many seek to enter in, and shall not be able.
This will ccomplish what we desire, but many seek to enter in, and shall not be able.
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To lazy Wishes 'tis exceeding difficult, indeed invincibly Difficult to be Religious: He that cannot persuade himself to strive with Earnestness and Patience, shall never become so.
To lazy Wishes it's exceeding difficult, indeed invincibly Difficult to be Religious: He that cannot persuade himself to strive with Earnestness and Patience, shall never become so.
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And this is the reason why it remains with many, so discouraging a Difficulty all their days;
And this is the reason why it remains with many, so discouraging a Difficulty all their days;
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they never proceed further than to a few lazy Wishes, or at most, to a few short and faint Endeavours.
they never proceed further than to a few lazy Wishes, or At most, to a few short and faint Endeavours.
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They are good sometimes when they meet with no Temptation or Provocation to be otherwise. But whenever these Assault, they presently yield and renew their Sins.
They Are good sometime when they meet with no Temptation or Provocation to be otherwise. But whenever these Assault, they presently yield and renew their Sins.
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2. It is easie to keep the Commands of God, with that Assistance which the Grace of God affords them who diligently seek it.
2. It is easy to keep the Commands of God, with that Assistance which the Grace of God affords them who diligently seek it.
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'Tis good and safe for a Man to despair of succeeding by his own Strength and Endeavour alone;
It's good and safe for a Man to despair of succeeding by his own Strength and Endeavour alone;
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but it is also foolish and absurd, to conclude from our own Weakness, the utter Impossibility of keeping the Commands of God,
but it is also foolish and absurd, to conclude from our own Weakness, the utter Impossibility of keeping the Commands of God,
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because we may obtain sufficient Assistance from above.
Because we may obtain sufficient Assistance from above.
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He that hath said his Yoke is easie, hath, as we may say, therein bound himself to make good his own gracious Word;
He that hath said his Yoke is easy, hath, as we may say, therein bound himself to make good his own gracious Word;
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and we need not doubt but he will do this.
and we need not doubt but he will do this.
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Our great and kind Saviour we may be assur'd, is ready and able to help us in all our Difficulty and Weakness.
Our great and kind Saviour we may be assured, is ready and able to help us in all our Difficulty and Weakness.
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We have not an High-Priest (says the Apostle of him) that cannot be touched with a feeling of our Infirmities, We have not an High-Priest (Says the Apostle of him) that cannot be touched with a feeling of our Infirmities,
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but was in all Points tempted like as we are, yet without Sin. Heb. 4. 15. And from thence he adds in the 16th Chapter, Let us therefore come boldly to the Throne of Grace, that we may obtain Mercy and find Grace, to help in time of need: but was in all Points tempted like as we Are, yet without Sin. Hebrew 4. 15. And from thence he adds in the 16th Chapter, Let us Therefore come boldly to the Throne of Grace, that we may obtain Mercy and find Grace, to help in time of need:
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Since we have such an High-Priest, such an Advocate in Heaven, we are not to doubt,
Since we have such an High-Priest, such an Advocate in Heaven, we Are not to doubt,
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but upon earnest and sincere seeking, we shall obtain sufficient Grace: We may come boldly for this;
but upon earnest and sincere seeking, we shall obtain sufficient Grace: We may come boldly for this;
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may ask with an assured Expectation to receive.
may ask with an assured Expectation to receive.
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Accordingly St. James tells us, If any Man lack Wisdom he may ask it of God, who gives to all Men liberally and upbraids not, Jam. 1. 5. But let us also know,
Accordingly Saint James tells us, If any Man lack Wisdom he may ask it of God, who gives to all Men liberally and upbraids not, Jam. 1. 5. But let us also know,
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since we are bid strive to enter in at the strait Gate, that we must not expect the Grace of God will inable us to enter in without our Striving.
since we Are bid strive to enter in At the strait Gate, that we must not expect the Grace of God will inable us to enter in without our Striving.
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As the Grace of God must make our Striving successful, so our Striving is necessary to the obtaining the effectual Grace of God.
As the Grace of God must make our Striving successful, so our Striving is necessary to the obtaining the effectual Grace of God.
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Let us take notice to this purpose, of what God says by his Prophet concerning the People of Israel, in Ezek. 11. In the 18th. Verse of that Chapter he mentions their earnest Application of themselves towards the making a Reformation among them;
Let us take notice to this purpose, of what God Says by his Prophet Concerning the People of Israel, in Ezekiel 11. In the 18th. Verse of that Chapter he mentions their earnest Application of themselves towards the making a Reformation among them;
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and then in Vers. 19. and 20. he says, I will give them one Heart,
and then in Vers. 19. and 20. he Says, I will give them one Heart,
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and I will put a new Spirit within you, and I will take away the stony Heart out of their flesh,
and I will put a new Spirit within you, and I will take away the stony Heart out of their Flesh,
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and will give them an Heart of flesh: That they may walk in my Statutes, and keep my Commandments and do them. and will give them an Heart of Flesh: That they may walk in my Statutes, and keep my commandments and do them.
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If then we apply our selves in great earnest to be Religious, the Spirit of God will put this new Spirit into us,
If then we apply our selves in great earnest to be Religious, the Spirit of God will put this new Spirit into us,
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and we shall be renew'd in the inner Man, as the Scripture speaks; and then it will be easie to us to keep the Commands of God.
and we shall be renewed in the inner Man, as the Scripture speaks; and then it will be easy to us to keep the Commands of God.
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And the Grace of God restores our decayed Powers, and rectifies our Nature, and makes us suitable to the Divine Law.
And the Grace of God restores our decayed Powers, and Rectifies our Nature, and makes us suitable to the Divine Law.
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When this is wrought in us so far as it prevails, it will be as agreeable to us to perform good Actions,
When this is wrought in us so Far as it prevails, it will be as agreeable to us to perform good Actions,
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as it is for the Sun to shine and the Waters to flow.
as it is for the Sun to shine and the Waters to flow.
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These will be as agreeable and easie, as natural Actions to a Man that is in perfect Health and Strength.
These will be as agreeable and easy, as natural Actions to a Man that is in perfect Health and Strength.
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The Graces wrought in us in this rectifying of our Nature, do altogether conduce to the easie Performance of our Duty.
The Graces wrought in us in this rectifying of our Nature, do altogether conduce to the easy Performance of our Duty.
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I shall instance only in Love, which in the proper Exercises of it, is the fulfilling of the Law,
I shall instance only in Love, which in the proper Exercises of it, is the fulfilling of the Law,
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and all the Exercises of Love are sweet and easie.
and all the Exercises of Love Are sweet and easy.
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Love to God will make us ready, and inclin'd to perform all the Duties which we owe to God and Man. There is Strength in Love, it can do more than without it we could think possible to be done.
Love to God will make us ready, and inclined to perform all the Duties which we owe to God and Man. There is Strength in Love, it can do more than without it we could think possible to be done.
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It rises against Difficulties, and will never cease till it surmounts and overcomes them. This makes crooked Ways strait, and rough Places plain:
It rises against Difficulties, and will never cease till it surmounts and overcomes them. This makes crooked Ways strait, and rough Places plain:
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It is very laborious and diligent, and does alleviate and sweeten Labour and Diligence.
It is very laborious and diligent, and does alleviate and sweeten Labour and Diligence.
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It delights to do whatever is pleasing to God, and to express by all possible ways,
It delights to do whatever is pleasing to God, and to express by all possible ways,
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an Honour and Esteem of him.
an Honour and Esteem of him.
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Hence 'tis said by our Saviour, If a Man love me he will keep my Commands.
Hence it's said by our Saviour, If a Man love me he will keep my Commands.
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Thus if our depraved Natures were but rectified, we should find it easie to perform the Commands of God.
Thus if our depraved Nature's were but rectified, we should find it easy to perform the Commands of God.
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And this shews that they are easie in themselves.
And this shows that they Are easy in themselves.
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To him that is born of God and does truly love him, his Commandments are not grievous;
To him that is born of God and does truly love him, his commandments Are not grievous;
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as the Apostle plainly intimates, in the 1 Epist. of John and the 5th Chap. by the Connextion of the 3d. Verse there.
as the Apostle plainly intimates, in the 1 Epistle of John and the 5th Chap. by the Connexion of the 3d. Verse there.
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Those then that apply themselves seriously to the Performance of their Duty, and wait for the good Motions of the Spirit of Grace,
Those then that apply themselves seriously to the Performance of their Duty, and wait for the good Motions of the Spirit of Grace,
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and carefully obey them when they are offer'd, they will find the Spirit of God ready to assist them;
and carefully obey them when they Are offered, they will find the Spirit of God ready to assist them;
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and after he has wrought in them to will, he will inable them to do: It is according to his good Pleasure to do so.
and After he has wrought in them to will, he will inable them to do: It is according to his good Pleasure to do so.
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And it may be also concluded and expected from this which he has declar'd concerning himself, That he does not delight in the death of a Sinner,
And it may be also concluded and expected from this which he has declared Concerning himself, That he does not delight in the death of a Sinner,
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but had rather that he should turn to him and live. 3. Religion is easie in comparison to Vice and Wickedness;but had rather that he should turn to him and live. 3. Religion is easy in comparison to Vice and Wickedness;
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or is truly much more easie than that.
or is truly much more easy than that.
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It is indeed more suitable to the Frame and Constitution of our Nature than Wickedness is.
It is indeed more suitable to the Frame and Constitution of our Nature than Wickedness is.
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Vertue however seldom it can be found, and though it be accounted difficult, is for all that, agreeing and suitable to the Essential Constitution of Humane Nature;
Virtue however seldom it can be found, and though it be accounted difficult, is for all that, agreeing and suitable to the Essential Constitution of Humane Nature;
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and Wickedness, however common and familiar it is, is an adventitious and adverse thing.
and Wickedness, however Common and familiar it is, is an adventitious and adverse thing.
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The former is that we were made for, and suited and fitted to the Practice of it,
The former is that we were made for, and suited and fitted to the Practice of it,
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and then the latter must by Consequence, be contrary to the Frame and Contrivance of our Nature.
and then the latter must by Consequence, be contrary to the Frame and Contrivance of our Nature.
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Religion is the Rectitude of our Nature, Wickedness is the Disorder of it, Vice is an Aberration from Nature and the Deformity and Corruption of it.
Religion is the Rectitude of our Nature, Wickedness is the Disorder of it, Vice is an Aberration from Nature and the Deformity and Corruption of it.
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All the Motions of vehement Passions and unlawful Lusts, are Departures from true and right Nature:
All the Motions of vehement Passion and unlawful Lustiest, Are Departures from true and right Nature:
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But from hence it must needs be, that Wickeness is the most difficult and troublesome of the two.
But from hence it must needs be, that Wickeness is the most difficult and troublesome of the two.
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What is most natural must needs be most easie; and Vertue is in truth most natural.
What is most natural must needs be most easy; and Virtue is in truth most natural.
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Accordingly, how does a violent and furious Passion disorder the Mind, confound our Thoughts, and dissipate and spend the Spirits!
Accordingly, how does a violent and furious Passion disorder the Mind, confound our Thoughts, and dissipate and spend the Spirits!
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Is not an excessive and inordinate Motion of the Mind, more troublesome than a calm and gentle one? And is it not easier and sooner done, to use with Moderation and Temperance, the Pleasures of Sense,
Is not an excessive and inordinate Motion of the Mind, more troublesome than a Cam and gentle one? And is it not Easier and sooner done, to use with Moderation and Temperance, the Pleasures of Sense,
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than to use them with Excess; the one sooths and cherishes Nature, the other weakens, frets and hurts it.
than to use them with Excess; the one sooths and Cherishes Nature, the other weakens, frets and hurts it.
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Besides, may we not observe that Vice must be Learnt? that no Man can arrive at a great Degree of Wickedness without taking some Pains with himself for this? Further, it is most certain that any one reigning Sin is usually tyrrannous,
Beside, may we not observe that Vice must be Learned? that no Man can arrive At a great Degree of Wickedness without taking Some Pains with himself for this? Further, it is most certain that any one reigning since is usually tyrannous,
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and requires more to gratify and serve it, than were necessary to answer all the Obligations of Religion.
and requires more to gratify and serve it, than were necessary to answer all the Obligations of Religion.
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How many Vices cost Men a great deal more than all the necessary Expences and Exercises of Charity, that Religion requires would come to? Do we not often see Covetousness spending the Body with Labour, racking the Mind with Care, robbing Men of their necessary Rest,
How many Vices cost Men a great deal more than all the necessary Expenses and Exercises of Charity, that Religion requires would come to? Do we not often see Covetousness spending the Body with Labour, racking the Mind with Care, robbing Men of their necessary Rest,
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and withholding them from the due Enjoyment of what they have, much more than ever Religion does require these things.
and withholding them from the due Enjoyment of what they have, much more than ever Religion does require these things.
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The Laws of Religion are ordinarily satisfied without hazarding or impairing our Health or Estate,
The Laws of Religion Are ordinarily satisfied without hazarding or impairing our Health or Estate,
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or Strength, but the Demands of inordinate Lusts often require these things of those that obey such.
or Strength, but the Demands of inordinate Lustiest often require these things of those that obey such.
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There are a Thousand times more Martyrs to Sin and Wickedness in the World at all times,
There Are a Thousand times more Martyrs to since and Wickedness in the World At all times,
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than ever there were to Religion under the most cruel Persecutions.
than ever there were to Religion under the most cruel Persecutions.
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The Servants of Sin have the distracting Slavery of many Masters, and the Commands of these are always very peremptory,
The Servants of since have the distracting Slavery of many Masters, and the Commands of these Are always very peremptory,
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and oftentimes contrary to each other.
and oftentimes contrary to each other.
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And in that case, while they gratify one Lust, they do with a great deal of Self-denial, put off the Demands of another.
And in that case, while they gratify one Lust, they do with a great deal of Self-denial, put off the Demands of Another.
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There is usually much more Self-denial practised in the Service of any one Darling Sin, than all the Laws of Religion would require together.
There is usually much more Self-denial practised in the Service of any one Darling since, than all the Laws of Religion would require together.
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We cannot look into the World without very often observing this, That if People would but take as much Pains to get to Heaven as they do to accomplish Worldly Designs, there would be many more sav'd than are likely to be.
We cannot look into the World without very often observing this, That if People would but take as much Pains to get to Heaven as they do to accomplish Worldly Designs, there would be many more saved than Are likely to be.
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Thus Men submit to Labour in other matters, while they refuse to do it in Religion:
Thus Men submit to Labour in other matters, while they refuse to do it in Religion:
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And they cannot give up themselves to any Vice, but it grows commonly so exorbitant, as to require more Pains and Labour than it would cost us to do well.
And they cannot give up themselves to any Vice, but it grows commonly so exorbitant, as to require more Pains and Labour than it would cost us to do well.
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And thus much may suffice to be spoken to the First Head; to shew in what Sense Religion may be understood to be easie.
And thus much may suffice to be spoken to the First Head; to show in what Sense Religion may be understood to be easy.
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The next to be insisted on is this, To shew by what means we may best render it so to us, and lessen as much as may be, the Difficulty that accidentally attends the Practice of it.
The next to be insisted on is this, To show by what means we may best render it so to us, and lessen as much as may be, the Difficulty that accidentally attends the Practice of it.
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I will suppose there is no need to urge the diligent using of the common appointed means of Grace, such as Prayer, hearing the Word, and the Sacraments:
I will suppose there is no need to urge the diligent using of the Common appointed means of Grace, such as Prayer, hearing the Word, and the Sacraments:
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It must be very evident to any one, that we must not expect to become good and religious, whilst we neglect these:
It must be very evident to any one, that we must not expect to become good and religious, while we neglect these:
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But I will insist upon some Advices less Obvious.
But I will insist upon Some Advices less Obvious.
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1. We must take care to be well and fully resolved to keep the Commands of God.
1. We must take care to be well and Fully resolved to keep the Commands of God.
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He who has only some faint Wishes and feeble Purposes to do this:
He who has only Some faint Wishes and feeble Purposes to do this:
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He who halts as it were between Two Opinions, and cannot yet determine which to adhere to:
He who halts as it were between Two Opinions, and cannot yet determine which to adhere to:
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That is, one while purposing to be Religious, and ever and anon returning to his Sins;
That is, one while purposing to be Religious, and ever and anon returning to his Sins;
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such a Man will have it always difficult to do well, and will never be able to overcome the Difficulty of it.
such a Man will have it always difficult to do well, and will never be able to overcome the Difficulty of it.
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There is nothing does more magnify the Difficulty of Religion, than an unresolved Will: But a good Resolution encreases our Strength against it.
There is nothing does more magnify the Difficulty of Religion, than an unresolved Will: But a good Resolution increases our Strength against it.
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We see in all Matters if a Man be fully resolved, no Difficulty is able to discourage him;
We see in all Matters if a Man be Fully resolved, no Difficulty is able to discourage him;
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Desire and Resolution will make him strive till he has overcome.
Desire and Resolution will make him strive till he has overcome.
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To possess our selves then with a good Resolution, we should well consider the absolute Necessity of a Religious Life;
To possess our selves then with a good Resolution, we should well Consider the absolute Necessity of a Religious Life;
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that this is necessary to our Tranquillity and Happiness in this Life, and also in the Life to come;
that this is necessary to our Tranquillity and Happiness in this Life, and also in the Life to come;
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that we must be Religious to save our Souls from the Everlasting Torments of Hell.
that we must be Religious to save our Souls from the Everlasting Torments of Hell.
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A deep Sense of Necessity will give us greater Strength and Power against all Opposition, according to what the Philosopher said long ago, NONLATINALPHABET (Pythag.) Necessity and Power dwell near together.
A deep Sense of Necessity will give us greater Strength and Power against all Opposition, according to what the Philosopher said long ago, (Pythagoras) Necessity and Power dwell near together.
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A Sense of Necessity gives a firm and vigorous resolution, and that gives Strength to perform.
A Sense of Necessity gives a firm and vigorous resolution, and that gives Strength to perform.
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If we apprehend the absolute Necessity of our being Religious, in order to the Salvation of our Souls, this will rouse us to such an Endeavour and Resolution,
If we apprehend the absolute Necessity of our being Religious, in order to the Salvation of our Souls, this will rouse us to such an Endeavour and Resolution,
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as no Difficulty will be able to withstand.
as no Difficulty will be able to withstand.
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2. As we must be throughly resolved, so we should begin, as soon as we can to be religious, that we may make it as easy as we can.
2. As we must be thoroughly resolved, so we should begin, as soon as we can to be religious, that we may make it as easy as we can.
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This is a thing of great Importance to this Purpose. We take all Impressions easiest in our younger Years.
This is a thing of great Importance to this Purpose. We take all Impressions Easiest in our younger years.
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Vices are then like tender Plants easily rooted up and destroyed:
Vices Are then like tender Plants Easily rooted up and destroyed:
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and Vertues, by an early Practice of them may grow up with us, and be rooted betimes,
and Virtues, by an early Practice of them may grow up with us, and be rooted betimes,
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and by being inured a long while to them, they will be very familiar and easy.
and by being inured a long while to them, they will be very familiar and easy.
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If we do not mind this, to begin betimes to be religious, our evil Inclinations will grow up into habits,
If we do not mind this, to begin betimes to be religious, our evil Inclinations will grow up into habits,
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and we shall be accustomed to do Evil; and this is to encrease the Difficulty of Religion up to the highest degree;
and we shall be accustomed to do Evil; and this is to increase the Difficulty of Religion up to the highest degree;
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as the Prophet intimates plainly in that Question, Jer. 13. 23. Can the Ethiopian change his Skin,
as the Prophet intimates plainly in that Question, Jer. 13. 23. Can the Ethiopian change his Skin,
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or the Leopard his Spots? then may ye also do well that are accustomed to do evil. or the Leopard his Spots? then may you also do well that Are accustomed to do evil.
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This mischief Men do themselves by delaying to be religious; they make it much more difficult to be so than otherwise it would be.
This mischief Men do themselves by delaying to be religious; they make it much more difficult to be so than otherwise it would be.
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3. As we should begin betimes, so we must endeavour to be very steadfast and diligent in Well-doing, to make it easy to us.
3. As we should begin betimes, so we must endeavour to be very steadfast and diligent in Welldoing, to make it easy to us.
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We must not often interrupt and break off our course of doing good;
We must not often interrupt and break off our course of doing good;
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this will make us suffer as often as we take it up again the difficulties of beginning to be Religious, we shall be always but beginning. The steady and diligent repetition of the same Acts begets an Habit,
this will make us suffer as often as we take it up again the difficulties of beginning to be Religious, we shall be always but beginning. The steady and diligent repetition of the same Acts begets an Habit,
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and makes those Actions at length familiar and easy:
and makes those Actions At length familiar and easy:
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And there is nothing in a good Life, but in this way will become so to us:
And there is nothing in a good Life, but in this Way will become so to us:
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Customary and constant Practice will overcome the greatest difficulties of this, as well as of any other course.
Customary and constant Practice will overcome the greatest difficulties of this, as well as of any other course.
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It was therefore excellent Advice which the Philosopher (Pythag.) gave his Scholars when he said, Chuse you the best course of Life,
It was Therefore excellent advice which the Philosopher (Pythagoras) gave his Scholars when he said, Choose you the best course of Life,
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and Custom will render it the pleasantest. and Custom will render it the Pleasantest.
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The more we exercise our selves in well-doing, then, the more easy it will be to us.
The more we exercise our selves in welldoing, then, the more easy it will be to us.
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If we are unsteady, we shall be always weak, if constant, we shall encrease in Strength,
If we Are unsteady, we shall be always weak, if constant, we shall increase in Strength,
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as is said, Job 17. 9. The righteous shall hold on his way, and he that hath clean Hands, shall grow stronger and stronger.
as is said, Job 17. 9. The righteous shall hold on his Way, and he that hath clean Hands, shall grow Stronger and Stronger.
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Spiritual Strength encreases as the Natural does, by diligent Exercise; and as that encreases, our Duty must needs become the more easie to us.
Spiritual Strength increases as the Natural does, by diligent Exercise; and as that increases, our Duty must needs become the more easy to us.
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4. Lastly, To this Purpose we must carefully avoid the Temptations to any Sin. There can be nothing more absurd than for a Man to be careless in this Matter,
4. Lastly, To this Purpose we must carefully avoid the Temptations to any Sin. There can be nothing more absurd than for a Man to be careless in this Matter,
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and yet to complain of the difficulty of Religion. He complains of the difficulty, and yet by his own Folly encreases it.
and yet to complain of the difficulty of Religion. He complains of the difficulty, and yet by his own Folly increases it.
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He that seeks and entertains himself with the Temptations to Sin, can never easily abstain from it,
He that seeks and entertains himself with the Temptations to since, can never Easily abstain from it,
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or live a vertuous and good Life.
or live a virtuous and good Life.
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These when they are nearest, have greatest force, and are weakned as we keep them at a distance:
These when they Are nearest, have greatest force, and Are weakened as we keep them At a distance:
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And our Inclination to Evil will always be strongest when 'tis excited by Temptation, and favoured with Opportunity to exert its self:
And our Inclination to Evil will always be Strongest when it's excited by Temptation, and favoured with Opportunity to exert its self:
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Temptation and Opportunity are to our Evil Inclinations, like Oyl to a Fire; which pour'd on it, will encrease its Strength and Fury.
Temptation and Opportunity Are to our Evil Inclinations, like Oil to a Fire; which poured on it, will increase its Strength and Fury.
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As we put out Fire by with-drawing the Fuel, so we must extinguish and weaken the Fire of Concupiscence by avoiding Temptation;
As we put out Fire by withdrawing the Fuel, so we must extinguish and weaken the Fire of Concupiscence by avoiding Temptation;
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those Circumstances which we have found are apt to draw us into Sin, we must carefully shun them if we can.
those circumstances which we have found Are apt to draw us into since, we must carefully shun them if we can.
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These are the Endeavours which must be opposed to the difficulties of Religion, and the means whereby we may render it very easy to our selves.
These Are the Endeavours which must be opposed to the difficulties of Religion, and the means whereby we may render it very easy to our selves.
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If Men will but diligently take this Care, they shall not fail to find it true, which our Saviour says, My Yoke is easy, and my Burden is light.
If Men will but diligently take this Care, they shall not fail to find it true, which our Saviour Says, My Yoke is easy, and my Burden is Light.
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Now because our Saviour himself adds some Motives to the taking up his Yoke, besides this assurance of its easiness;
Now Because our Saviour himself adds Some Motives to the taking up his Yoke, beside this assurance of its easiness;
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I shall proceed in the last place to urge this too;
I shall proceed in the last place to urge this too;
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That if we do not find it so easy at our first Attempts, as we would desire, we may yet not be discouraged,
That if we do not find it so easy At our First Attempts, as we would desire, we may yet not be discouraged,
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but persist in our Endeavour, and constantly take this course which has been directed to diminish the difficulty we meet with.
but persist in our Endeavour, and constantly take this course which has been directed to diminish the difficulty we meet with.
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To which Purpose, let these following things be considered;
To which Purpose, let these following things be considered;
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which things will also help to settle and confirm us in good Resolutions, and so will promote the easiness of Religion
which things will also help to settle and confirm us in good Resolutions, and so will promote the easiness of Religion
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1. All the Difficulty of Obedience will be no excuse for our neglecting it;
1. All the Difficulty of obedience will be no excuse for our neglecting it;
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This will not excuse us in the Sight of God, tho he be very merciful and forgiving:
This will not excuse us in the Sighed of God, though he be very merciful and forgiving:
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For certainly, this does not disanul our Obligations to it.
For Certainly, this does not disannul our Obligations to it.
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As we are bound to obey, we are bound also to endeavour and strive to obey;
As we Are bound to obey, we Are bound also to endeavour and strive to obey;
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and the rather, because upon our good endeavour and striving, we shall be inabled to do it.
and the rather, Because upon our good endeavour and striving, we shall be enabled to do it.
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Those difficulties which we might overcome cannot excuse, if they do discourage us; and it is very unreasonable that such should discourage us.
Those difficulties which we might overcome cannot excuse, if they do discourage us; and it is very unreasonable that such should discourage us.
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We have no Fortitude in us, no due Sense of Gods obliging Goodness, of his terrible Wrath, of the Excellency and Honour of Religion,
We have no Fortitude in us, no due Sense of God's obliging goodness, of his terrible Wrath, of the Excellency and Honour of Religion,
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if such Difficulties can discourage us.
if such Difficulties can discourage us.
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We trample upon all the Inducements to Obedience, and are not good, only because we will not be so. But further;
We trample upon all the Inducements to obedience, and Are not good, only Because we will not be so. But further;
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this difficulty arises from our selves, from the guilty corruption of our own Natures; The Law is Spiritual, and we are Carnal;
this difficulty arises from our selves, from the guilty corruption of our own Nature's; The Law is Spiritual, and we Are Carnal;
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that is Holy, Just and Good; we are unholy and sold under Sin; and hence is it difficult to us to obey the Laws of God; hence we are unable:
that is Holy, Just and Good; we Are unholy and sold under since; and hence is it difficult to us to obey the Laws of God; hence we Are unable:
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So that we have contracted our own Inability, and therefore we must not think that this will excuse us.
So that we have contracted our own Inability, and Therefore we must not think that this will excuse us.
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As well may a Man think his prodigal wasting of his Estate, should make what he ows, not due to his Creditors;
As well may a Man think his prodigal wasting of his Estate, should make what he ows, not due to his Creditors;
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as that this should excuse our keeping the Commands of God.
as that this should excuse our keeping the Commands of God.
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2. Let us consider, that we have the Example of our Saviour, to quicken and encourage us to our Duty.
2. Let us Consider, that we have the Exampl of our Saviour, to quicken and encourage us to our Duty.
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'Tis true, he had not that inward hinderance of it, which we are unhappily encumbred with; but yet even.
It's true, he had not that inward hindrance of it, which we Are unhappily encumbered with; but yet even.
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He was not free from many external Discouragements and Temptations. He suffered many Indignities and Persecutions from Men;
He was not free from many external Discouragements and Temptations. He suffered many Indignities and Persecutions from Men;
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he died for the Testimony that he bore to the Truth: And was obedient unto Death, even the Ignominious and Miserable Death of the Cross.
he died for the Testimony that he boar to the Truth: And was obedient unto Death, even the Ignominious and Miserable Death of the Cross.
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Nothing could divert him from doing his Father's Will, and fulfilling the Work that he came into the World about.
Nothing could divert him from doing his Father's Will, and fulfilling the Work that he Come into the World about.
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And it greatly recommends the Yoke, which he calls us to take up; that it is the same that he has born himself.
And it greatly recommends the Yoke, which he calls us to take up; that it is the same that he has born himself.
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He bids us learn of him in the Text; to learn submission and obedience by his Example.
He bids us Learn of him in the Text; to Learn submission and Obedience by his Exampl.
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He spent his whole Life in a willing Obedience to the Commands of God. He condescended to make himself subject to the Law of God.
He spent his Whole Life in a willing obedience to the Commands of God. He condescended to make himself Subject to the Law of God.
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And let us consider, it was for our sakes that he became so;
And let us Consider, it was for our sakes that he became so;
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to fulfill the Law on our Behalf, and satisfy the Demands of it, which we cannot fully satisfy;
to fulfil the Law on our Behalf, and satisfy the Demands of it, which we cannot Fully satisfy;
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and so to purchase for us, the glorious Rewards of perfect Obedience.
and so to purchase for us, the glorious Rewards of perfect obedience.
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'Tis he who has thus oblig'd us, who calls us to take his Yoke upon us.
It's he who has thus obliged us, who calls us to take his Yoke upon us.
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And shall we refuse to take a little Pains to please him who denied himself so much,
And shall we refuse to take a little Pains to please him who denied himself so much,
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and condescended so far for our Advantage? We see that he expects this of us, he requires us to learn of him, and follow him in Obedience:
and condescended so Far for our Advantage? We see that he expects this of us, he requires us to Learn of him, and follow him in obedience:
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And can we think he will ever own us, if we do it not? Can we imagine that this is not then a necessary Condition of finding Favour with him, of obtaining his Intercession for us,
And can we think he will ever own us, if we do it not? Can we imagine that this is not then a necessary Condition of finding Favour with him, of obtaining his Intercession for us,
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and of his owning us at the great Day of Judgment?
and of his owning us At the great Day of Judgement?
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3. Let us, then, set the Inconveniencies that Men are exposed to in a course of Wickedness, against the difficulties of Religion,
3. Let us, then, Set the Inconveniences that Men Are exposed to in a course of Wickedness, against the difficulties of Religion,
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and consider which of the two is most fit to be chosen:
and Consider which of the two is most fit to be chosen:
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Whether those difficulties which may be overcome, or the Inconveniencies that cannot be avoided, and are intolerable.
Whither those difficulties which may be overcome, or the Inconveniences that cannot be avoided, and Are intolerable.
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Certainly, these latter things are not enough considered, when Men forsake their Duty, because of the little Labour and Self-denial, that it would put us to.
Certainly, these latter things Are not enough considered, when Men forsake their Duty, Because of the little Labour and Self-denial, that it would put us to.
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Let me then briefly propose to you some few things to be further thought on at your Leisure.
Let me then briefly propose to you Some few things to be further Thought on At your Leisure.
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1. Consider the grievous and heavy Calamities in this Life, which the Sins of Men always expose them to, and often bring them under. Evil pursueth Sinners, 'tis said;
1. Consider the grievous and heavy Calamities in this Life, which the Sins of Men always expose them to, and often bring them under. Evil pursueth Sinners, it's said;
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and how often do we see that it overtakes them too, with a very sudden and terrible Vengeance? The Judgment and Wrath of God often mixes with the Sinner's pleasant and profitable Sins,
and how often do we see that it overtakes them too, with a very sudden and terrible Vengeance? The Judgement and Wrath of God often mixes with the Sinner's pleasant and profitable Sins,
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and does utterly spoil and imbitter them. Idleness, Drunkenness, and Uncleanness, bring a Man often to Rags and Poverty.
and does utterly spoil and embitter them. Idleness, drunkenness, and Uncleanness, bring a Man often to Rags and Poverty.
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Diseases painful, loathsome and mortal are the frequent, troublesome effects of Intemperance, and lawless Lusts. Tho the World be very lamentably wicked,
Diseases painful, loathsome and Mortal Are the frequent, troublesome effects of Intemperance, and lawless Lusts. Tho the World be very lamentably wicked,
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yet are some Sins Matter of Ignominy and Shame in the sight of the World. And Men have made Penal Laws against some sorts of Wickedness;
yet Are Some Sins Matter of Ignominy and Shame in the sighed of the World. And Men have made Penal Laws against Some sorts of Wickedness;
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and he who will take no pains to restrain and regulate himself, is often left by the Spirit of God to fall into those Sins, which subject him to the Ignominy,
and he who will take no pains to restrain and regulate himself, is often left by the Spirit of God to fallen into those Sins, which Subject him to the Ignominy,
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and Loss, and Pain of those Penalties. The Afflictions of this Life are very grievous and uneasy to whoever falls under them,
and Loss, and Pain of those Penalties. The Afflictions of this Life Are very grievous and uneasy to whoever falls under them,
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and he that constantly provokes Almighty God must needs be most exposed to them:
and he that constantly provokes Almighty God must needs be most exposed to them:
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And these are most heavy and sensible to the wretched Sinner, whose Heart is set on the things of this World,
And these Are most heavy and sensible to the wretched Sinner, whose Heart is Set on the things of this World,
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and who wants those inward Consolations that are wont to support good Men under their Afflictions.
and who Wants those inward Consolations that Are wont to support good Men under their Afflictions.
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Sin in its Nature tends to misery.
since in its Nature tends to misery.
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Is it not our Wisdom then to take a little pains to avoid Sin, rather than to expose our selves for want of that pains, to a great deal of Misery? To the suffering of much Affliction,
Is it not our Wisdom then to take a little pains to avoid since, rather than to expose our selves for want of that pains, to a great deal of Misery? To the suffering of much Affliction,
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and that too, from the Wrath and incensed Justice of God, which will give, what ever we can endure, the greatest Sharpness and Aggravation that it can possibly have?
and that too, from the Wrath and incensed justice of God, which will give, what ever we can endure, the greatest Sharpness and Aggravation that it can possibly have?
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2. The Sinner is liable to the anguish and pangs of a guilty Conscience;
2. The Sinner is liable to the anguish and pangs of a guilty Conscience;
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which are far worse things than any outward Afflictions, and certainly much more intolerable than all the Labours or Self-denials of Religion.
which Are Far Worse things than any outward Afflictions, and Certainly much more intolerable than all the Labours or Self-denials of Religion.
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Guilt when a Man is sensible of it, is a very heavy, and uneasy Burden:
Gilded when a Man is sensible of it, is a very heavy, and uneasy Burden:
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Solomon very justly says, A wounded Spirit, who can bear? When a Man's Conscience tells him he has plaid the Fool, he has deserved the Hatred of God, and the Contempt of Man;Solomon very justly Says, A wounded Spirit, who can bear? When a Man's Conscience tells him he has played the Fool, he has deserved the Hatred of God, and the Contempt of Man;
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he has needlesly, and madly hurt his own Body, impair'd his Estate, and blasted his Reputation;
he has needlessly, and madly hurt his own Body, impaired his Estate, and blasted his Reputation;
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he has made the Almighty God, and the Supream Disposer his just Enemy;
he has made the Almighty God, and the Supreme Disposer his just Enemy;
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that he has forfeited his Life, and all that he enjoys and delights in to Divine Justice;
that he has forfeited his Life, and all that he enjoys and delights in to Divine justice;
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that Vengeance hovers continually over his Head, that he may justly fear every Black Cloud to be charged with it;
that Vengeance hovers continually over his Head, that he may justly Fear every Black Cloud to be charged with it;
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that evil haunts and pursues him every where; that he is always, as it were on the brink of the Bottomless Pit;
that evil haunts and pursues him every where; that he is always, as it were on the brink of the Bottomless Pit;
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that he hangs over the Everlasting Flames, but by the slender and weak Thread of this mortal Life:
that he hangs over the Everlasting Flames, but by the slender and weak Thread of this Mortal Life:
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These Thoughts will imbitter his strongest Pleasures, and spoil the Comfort and Joy of the greatest Prosperity.
These Thoughts will embitter his Strongest Pleasures, and spoil the Comfort and Joy of the greatest Prosperity.
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And these Terrors he is exposed to continually, who will not live well. We must often feel these, or take pains to be Religious.
And these Terrors he is exposed to continually, who will not live well. We must often feel these, or take pains to be Religious.
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It costs the foolish Sinner a great deal of Labour and Endeavour to divert these Thoughts,
It costs the foolish Sinner a great deal of Labour and Endeavour to divert these Thoughts,
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when with less labour he might prevent the Sins that occasion them; and notwithstanding all his Endeavour, they will have their times to invade and afflict him.
when with less labour he might prevent the Sins that occasion them; and notwithstanding all his Endeavour, they will have their times to invade and afflict him.
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3. Without taking Pains to be Religious, the Sinner must endure the everlasting Torments of Hell:
3. Without taking Pains to be Religious, the Sinner must endure the everlasting Torments of Hell:
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Is it not then apparently wiser to bear the taking Pains to be Religious, than to bear those Torments? The Difficulty of Religion will abate and grow less,
Is it not then apparently Wiser to bear the taking Pains to be Religious, than to bear those Torments? The Difficulty of Religion will abate and grow less,
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but those Torments will never abate.
but those Torments will never abate.
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He that thinks the Rules of Religion such an ungrateful Confinement, will certainly account that Eternal Prison a worse, if ever he comes there.
He that thinks the Rules of Religion such an ungrateful Confinement, will Certainly account that Eternal Prison a Worse, if ever he comes there.
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He that will not deny himself at all now for the conveniency of Serving God,
He that will not deny himself At all now for the conveniency of Serving God,
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and for the doing of his Duty, shall be denied all Comfort and Satisfaction there for ever.
and for the doing of his Duty, shall be denied all Comfort and Satisfaction there for ever.
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He that will not mortify his Sins must die himself for them, a miserable and eternal Death.
He that will not mortify his Sins must die himself for them, a miserable and Eternal Death.
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And must needs bring himself at last to that;
And must needs bring himself At last to that;
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for there is no Middle Way between the Broad and the Narrow One, nor a Middle State, at the End, between Happiness and Misery.
for there is no Middle Way between the Broad and the Narrow One, nor a Middle State, At the End, between Happiness and Misery.
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And is it not easie now to determine between these Two things, where to fix our Choice;
And is it not easy now to determine between these Two things, where to fix our Choice;
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Whether we will endure the short Labours of Religion, or be condemned to dwell with everlasting Burnings? This is a Third Argument.
Whither we will endure the short Labours of Religion, or be condemned to dwell with everlasting Burnings? This is a Third Argument.
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4. Lastly, Our Saviour in the Text, affords us another, with which I shall conclude; and that is, We shall find Rest to our Souls:
4. Lastly, Our Saviour in the Text, affords us Another, with which I shall conclude; and that is, We shall find Rest to our Souls:
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This shall be the blissful Reward of our taking up the Yoke of Christ.
This shall be the blissful Reward of our taking up the Yoke of christ.
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This Labour in Religion brings to Rest, when that in Sin, brings to Torment and Trouble.
This Labour in Religion brings to Rest, when that in since, brings to Torment and Trouble.
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The First and present Fruit and Reward of it, is Rest and Peace within; a happy Freedom from tormenting Passions, from craving and unruly Lusts and unquiet Appetites:
The First and present Fruit and Reward of it, is Rest and Peace within; a happy Freedom from tormenting Passion, from craving and unruly Lustiest and unquiet Appetites:
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Freedom from the Fears of Death and Damnation. And then Religion has the Hopes of Rest to come;
Freedom from the Fears of Death and Damnation. And then Religion has the Hope's of Rest to come;
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for there remains a Rest for the People of God: A Rest even from the present Labours of Religion.
for there remains a Rest for the People of God: A Rest even from the present Labours of Religion.
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We shall have an Eternal Rest for a few Moments Labour and Striving: He that endures to the end of a short Life, the same shall be saved:
We shall have an Eternal Rest for a few Moments Labour and Striving: He that endures to the end of a short Life, the same shall be saved:
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To him that overcomes (says our Saviour) will I give to sit with me in my Throne,
To him that overcomes (Says our Saviour) will I give to fit with me in my Throne,
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even as I also overcame, and am sate down with my Father in his Throne, Rev. 3. 21. Here is a Promise of Safety, Honour and Rest for ever;even as I also overcame, and am sat down with my Father in his Throne, Rev. 3. 21. Here is a Promise of Safety, Honour and Rest for ever;
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of a glorious, honourable and happy Rest. Thus if we will but be so wise as to endeavour the avoiding everlasting Misery, we shall be rewarded with everlasting Happiness.
of a glorious, honourable and happy Rest. Thus if we will but be so wise as to endeavour the avoiding everlasting Misery, we shall be rewarded with everlasting Happiness.
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The PRAYER. MOst Great and most glorious God, excellent in thy Nature, and wonderful in thy Works;
The PRAYER. MOst Great and most glorious God, excellent in thy Nature, and wondered in thy Works;
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in Wisdom hast thou made them all.
in Wisdom hast thou made them all.
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Every Creature was perfect in its kind, and fit for all the Uses and Operations that would become it,
Every Creature was perfect in its kind, and fit for all the Uses and Operations that would become it,
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and that thou didst intend it for. And thou, O Lord, madest Man a rational Creature with an immortal Spirit in him;
and that thou didst intend it for. And thou, Oh Lord, Madest Man a rational Creature with an immortal Spirit in him;
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as he was therein fitted, for great and noble Actions, so thou didst intend him for Actions, suitable to the Dignity of such a Nature;
as he was therein fitted, for great and noble Actions, so thou didst intend him for Actions, suitable to the Dignity of such a Nature;
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thou didst intend him to know and adore thee, to love and praise thee;
thou didst intend him to know and adore thee, to love and praise thee;
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to do good, to practice Justice, to exercise faithfulness and truth, to make a spiritual and religious use of the Things of this World,
to do good, to practice justice, to exercise faithfulness and truth, to make a spiritual and religious use of the Things of this World,
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and to do thy Will on Earth, as the blessed Angels do it in Heaven.
and to do thy Will on Earth, as the blessed Angels do it in Heaven.
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Oh Lord, with what great grief and shame do we look back upon our Original excellency,
O Lord, with what great grief and shame do we look back upon our Original excellency,
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when alas, we have wretchedly lost it;
when alas, we have wretchedly lost it;
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and from being made by thee, but little lower than the Angels, we have made our selves more vile than the Beasts that perish;
and from being made by thee, but little lower than the Angels, we have made our selves more vile than the Beasts that perish;
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instead of living like Angels, we are become earthly, sensual and devilish. Oh how unfit are we now;
instead of living like Angels, we Are become earthly, sensual and devilish. O how unfit Are we now;
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how unable to do any thing that is good!
how unable to do any thing that is good!
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We cannot so much as think a good Thought, or speak a good Word, or perform a good Action!
We cannot so much as think a good Thought, or speak a good Word, or perform a good Actium!
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We cannot do what we were made for!
We cannot do what we were made for!
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We cannot answer our honourable End, but do degrade and debase our selves, by living far below it.
We cannot answer our honourable End, but do degrade and debase our selves, by living Far below it.
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And that is become now difficult to us, and unpleasant, which before was easy and pleasant:
And that is become now difficult to us, and unpleasant, which before was easy and pleasant:
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It was originally natural to us to be vertuous and Pious, it was as Meat and Drink to be doing our Fathers Will;
It was originally natural to us to be virtuous and Pious, it was as Meat and Drink to be doing our Father's Will;
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2387
but now our disorder'd Faculties naturally do ill: We must endeavour to do Good, and cannot without thy Grace attain to it.
but now our disordered Faculties naturally do ill: We must endeavour to do Good, and cannot without thy Grace attain to it.
cc-acp av po12 j-vvn n2 av-j vdb av-jn: pns12 vmb vvi pc-acp vdi j, cc vmbx p-acp po21 n1 vvi p-acp pn31.
(19) prayer (DIV2)
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This Grace therefore O Lord we humbly seek; we earnestly implore in the Name of Jesus Christ.
This Grace Therefore Oh Lord we humbly seek; we earnestly implore in the Name of jesus christ.
d n1 av uh n1 pns12 av-j vvb; pns12 av-j vvb p-acp dt n1 pp-f np1 np1.
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2389
And we thank thee for the leave we have to seek, for the hopes to attain it.
And we thank thee for the leave we have to seek, for the hope's to attain it.
cc pns12 vvb pno21 p-acp dt n1 pns12 vhb pc-acp vvi, p-acp dt n2 pc-acp vvi pn31.
(19) prayer (DIV2)
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2390
As a Father pitieth his Children, so the Lord pitieth those that seek him:
As a Father Pitieth his Children, so the Lord Pitieth those that seek him:
p-acp dt n1 vvz po31 n2, av dt n1 vvz d cst vvb pno31:
(19) prayer (DIV2)
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2391
And if earthly Parents know how to give good Gifts to their Children, much rather do we believe that thou our heavenly Father wilt give the holy Spirit to them that ask him.
And if earthly Parents know how to give good Gifts to their Children, much rather do we believe that thou our heavenly Father wilt give the holy Spirit to them that ask him.
cc cs j n2 vvb c-crq pc-acp vvi j n2 p-acp po32 n2, av-d av vdb pns12 vvb cst pns21 po12 j n1 vm2 vvi dt j n1 p-acp pno32 cst vvb pno31.
(19) prayer (DIV2)
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2392
Oh grant us the constant influence and assistance of thy good Spirit.
O grant us the constant influence and assistance of thy good Spirit.
uh vvb pno12 dt j n1 cc n1 pp-f po21 j n1.
(19) prayer (DIV2)
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2393
Let us never yield to any Difficulty of performing our Duty, but earnestly strive to enter in at the strait Gate.
Let us never yield to any Difficulty of performing our Duty, but earnestly strive to enter in At the strait Gate.
vvb pno12 av-x vvi p-acp d n1 pp-f vvg po12 n1, cc-acp av-j vvb pc-acp vvi p-acp p-acp dt j n1.
(19) prayer (DIV2)
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2394
Quicken our Endeavours with the hopes of Assistance, Strengthen them with the expectation of a glorious Reward,
Quicken our Endeavours with the hope's of Assistance, Strengthen them with the expectation of a glorious Reward,
vvb po12 n2 p-acp dt n2 pp-f n1, vvb pno32 p-acp dt n1 pp-f dt j n1,
(19) prayer (DIV2)
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2395
and continue them to persevere to the end, by the Assurance that we shall hereafter be Partakers of everlasting Rest. Let us never be a weary of well-doing,
and continue them to persevere to the end, by the Assurance that we shall hereafter be Partakers of everlasting Rest. Let us never be a weary of welldoing,
cc vvi pno32 pc-acp vvi p-acp dt n1, p-acp dt n1 cst pns12 vmb av vbi n2 pp-f j n1 vvb pno12 av-x vbi dt j pp-f n1,
(19) prayer (DIV2)
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2396
but stedfast, unmoveable, always abounding in the Work of the Lord, as knowing that our Labour shall not be in vain in the Lord:
but steadfast, Unmovable, always abounding in the Work of the Lord, as knowing that our Labour shall not be in vain in the Lord:
cc-acp j, j, av vvg p-acp dt n1 pp-f dt n1, c-acp vvg cst po12 n1 vmb xx vbi p-acp j p-acp dt n1:
(19) prayer (DIV2)
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2397
We humbly thank thee O Lord, for the Liberty of approaching thy Sanctuary, and of using thy Ordinances;
We humbly thank thee Oh Lord, for the Liberty of approaching thy Sanctuary, and of using thy Ordinances;
pns12 av-j vvb pno21 uh n1, p-acp dt n1 pp-f j-vvg po21 n1, cc pp-f vvg po21 n2;
(19) prayer (DIV2)
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2398
do thou we pray thee, give them a mighty Efficacy and Power upon us:
do thou we pray thee, give them a mighty Efficacy and Power upon us:
vdb pns21 pns12 vvb pno21, vvb pno32 dt j n1 cc n1 p-acp pno12:
(19) prayer (DIV2)
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2399
While we thus wait on the Lord, let us renew our Strength, and with fresh Vigour, run the way of thy Commandments:
While we thus wait on the Lord, let us renew our Strength, and with fresh Vigour, run the Way of thy commandments:
cs pns12 av vvb p-acp dt n1, vvb pno12 vvi po12 n1, cc p-acp j n1, vvb dt n1 pp-f po21 n2:
(19) prayer (DIV2)
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2400
We commit our selves to thy gracious Protection this Night;
We commit our selves to thy gracious Protection this Night;
pns12 vvi po12 n2 p-acp po21 j n1 d n1;
(19) prayer (DIV2)
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2401
make we pray thee, our Rest comfortable to us, by a Sense of thy Favour and Forgiveness:
make we pray thee, our Rest comfortable to us, by a Sense of thy Favour and Forgiveness:
vvb pns12 vvb pno21, po12 n1 j p-acp pno12, p-acp dt n1 pp-f po21 n1 cc n1:
(19) prayer (DIV2)
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2402
Raise us up again the next Morning, if it please thee, from our Beds, those Emblems of the Grave.
Raise us up again the next Morning, if it please thee, from our Beds, those Emblems of the Grave.
vvb pno12 a-acp av dt ord n1, cs pn31 vvb pno21, p-acp po12 n2, d n2 pp-f dt j.
(19) prayer (DIV2)
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2403
And make us in whatever our Hand finds to do, do it with our Might,
And make us in whatever our Hand finds to do, do it with our Might,
cc vvb pno12 p-acp r-crq po12 n1 vvz pc-acp vdi, vdb pn31 p-acp po12 vmd,
(19) prayer (DIV2)
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2404
because there is no Work nor Labour, nor Wisdom nor Knowledge in the Grave whether we are going.
Because there is no Work nor Labour, nor Wisdom nor Knowledge in the Grave whither we Are going.
c-acp pc-acp vbz dx n1 ccx n1, ccx n1 ccx n1 p-acp dt j cs pns12 vbr vvg.
(19) prayer (DIV2)
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2405
We recommend to thy Infinite Mercies, O Lord, all Estates and Conditions of Men.
We recommend to thy Infinite mercies, Oh Lord, all Estates and Conditions of Men.
pns12 vvb p-acp po21 j n2, uh n1, d n2 cc n2 pp-f n2.
(19) prayer (DIV2)
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2406
O God, who declarest thy Almighty Power most chiefly, in shewing Mercy and Pity, Mercifully grant to all Men, such a Measure of thy Grace, that they running the way of thy Commandments, may obtain thy gracious Promises.
O God, who declarest thy Almighty Power most chiefly, in showing Mercy and Pity, Mercifully grant to all Men, such a Measure of thy Grace, that they running the Way of thy commandments, may obtain thy gracious Promises.
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(19) prayer (DIV2)
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2407
We beseech thee to keep thy Houshold the Church, in continual Godliness, and that through thy Protection it may be defended from all Adversities,
We beseech thee to keep thy Household the Church, in continual Godliness, and that through thy Protection it may be defended from all Adversities,
pns12 vvb pno21 pc-acp vvi po21 n1 dt n1, p-acp j n1, cc cst p-acp po21 n1 pn31 vmb vbi vvn p-acp d n2,
(19) prayer (DIV2)
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2408
and devoutly given to serve thee, in all good Works, to the Glory of thy great Name.
and devoutly given to serve thee, in all good Works, to the Glory of thy great Name.
cc av-j vvn pc-acp vvi pno21, p-acp d j vvz, p-acp dt n1 pp-f po21 j n1.
(19) prayer (DIV2)
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2409
We pray thee, let thy Favour and Mercy rest upon these Nations wherein we live;
We pray thee, let thy Favour and Mercy rest upon these nations wherein we live;
pns12 vvb pno21, vvb po21 n1 cc n1 n1 p-acp d n2 c-crq pns12 vvb;
(19) prayer (DIV2)
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2410
forgive us, Oh Lord, our manifold Transgressions, give us Peace, and establish Truth to continue among us,
forgive us, O Lord, our manifold Transgressions, give us Peace, and establish Truth to continue among us,
vvb pno12, uh n1, po12 j n2, vvb pno12 n1, cc vvi n1 pc-acp vvi p-acp pno12,
(19) prayer (DIV2)
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2411
so long as the Sun and Moon shall endure. Bless our King and Queen, with all the Blessings of this Life, and a better.
so long as the Sun and Moon shall endure. Bless our King and Queen, with all the Blessings of this Life, and a better.
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(19) prayer (DIV2)
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2412
Prosper their Government over us, to their own Comfort and Happiness, and to ours.
Prosper their Government over us, to their own Comfort and Happiness, and to ours.
np1 po32 n1 p-acp pno12, p-acp po32 d n1 cc n1, cc p-acp png12.
(19) prayer (DIV2)
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2413
Teach us all who are under them in our several Stations, to do our Duties towards thee and them,
Teach us all who Are under them in our several Stations, to do our Duties towards thee and them,
vvb pno12 d r-crq vbr p-acp pno32 p-acp po12 j n2, pc-acp vdi po12 n2 p-acp pno21 cc pno32,
(19) prayer (DIV2)
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2414
and towards one another, to thy Glory, and to the common Peace and Welfare.
and towards one Another, to thy Glory, and to the Common Peace and Welfare.
cc p-acp crd j-jn, p-acp po21 n1, cc p-acp dt j n1 cc n1.
(19) prayer (DIV2)
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2415
Bless all our Friends and Relations, comfort all that are Afflicted, relieve the Oppressed, help them to Right that suffer wrong.
Bless all our Friends and Relations, Comfort all that Are Afflicted, relieve the Oppressed, help them to Right that suffer wrong.
np1 d po12 n2 cc n2, vvb d cst vbr j-vvn, vvb dt j-vvn, vvb pno32 pc-acp vvi cst vvb n-jn.
(19) prayer (DIV2)
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2416
These things Oh Lord, and whatever else, for our Ignorance, we cannot, or for our Unworthiness, we dare not ask;
These things O Lord, and whatever Else, for our Ignorance, we cannot, or for our Unworthiness, we Dare not ask;
np1 n2 uh n1, cc r-crq av, p-acp po12 n1, pns12 vmbx, cc p-acp po12 n1, pns12 vvb xx vvi;
(19) prayer (DIV2)
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2417
we humbly beseech thee to grant, through the Merits and Mediation of Jesus Christ the Righteous:
we humbly beseech thee to grant, through the Merits and Mediation of jesus christ the Righteous:
pns12 av-j vvb pno21 pc-acp vvi, p-acp dt n2 cc n1 pp-f np1 np1 dt j:
(19) prayer (DIV2)
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2418
In whose Words we conclude our Prayers, saying, Our Father, &c.
In whose Words we conclude our Prayers, saying, Our Father, etc.
p-acp rg-crq n2 pns12 vvb po12 n2, vvg, po12 n1, av
(19) prayer (DIV2)
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2419
THE UNPROFITABLENESS OF SIN demonstrated.
THE UNPROFITABLENESS OF SIN demonstrated.
dt n1 pp-f n1 vvn.
(20) sermon (DIV1)
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2420
Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour, Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
vvb pno12 vvi. vvb pno12, uh n1, p-acp d po12 n2-vdg p-acp po21 av-ds j n1,
(20) sermon (DIV1)
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2421
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
cc av-jc pno12 p-acp po21 j n1, cst p-acp d po12 n2 vvn, vvd cc vvn p-acp pno21, pns12 vmb vvi po21 j n1,
(20) sermon (DIV1)
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2422
and finally by thy Mercy obtain Everlasting Life, through Jesus Christ our Lord. Amen. Prov. 22. 8. He that soweth Iniquity shall reap Vanity.and finally by thy Mercy obtain Everlasting Life, through jesus christ our Lord. Amen. Curae 22. 8. He that Soweth Iniquity shall reap Vanity.
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(20) sermon (DIV1)
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2423
THough the Holy Scripture has told us of our Adversary the Devil, that he is a Liar from the Beginning,
THough the Holy Scripture has told us of our Adversary the devil, that he is a Liar from the Beginning,
cs dt j n1 vhz vvn pno12 pp-f po12 n1 dt n1, cst pns31 vbz dt n1 p-acp dt n1,
(20) sermon (DIV1)
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2424
and the sad Experience of Mankind has found him so, yet has he the Art to impose upon us still,
and the sad Experience of Mankind has found him so, yet has he the Art to impose upon us still,
cc dt j n1 pp-f n1 vhz vvn pno31 av, av vhz pns31 dt n1 pc-acp vvi p-acp pno12 av,
(20) sermon (DIV1)
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2425
and we are so foolish as to credit his Suggestions:
and we Are so foolish as to credit his Suggestions:
cc pns12 vbr av j c-acp pc-acp vvi po31 n2:
(20) sermon (DIV1)
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2426
By the very same Cheat and Delusion with which he drew our first Mother into Sin, does he draw and perswade her foolish Posterity also to the Commission of it.
By the very same Cheat and Delusion with which he drew our First Mother into since, does he draw and persuade her foolish Posterity also to the Commission of it.
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(20) sermon (DIV1)
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2427
He made her believe it would be of great Advantage to eat the forbidden Fruit, that this would mightily improve their Condition,
He made her believe it would be of great Advantage to eat the forbidden Fruit, that this would mightily improve their Condition,
pns31 vvd pno31 vvi pn31 vmd vbi pp-f j n1 pc-acp vvi dt j-vvn n1, cst d vmd av-j vvi po32 n1,
(20) sermon (DIV1)
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2428
and make them more Excellent and more Happy:
and make them more Excellent and more Happy:
cc vvi pno32 av-dc j cc av-dc j:
(20) sermon (DIV1)
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2429
God doth know (said he) That in the Day ye eat thereof your Eyes shall be opened, God does know (said he) That in the Day you eat thereof your Eyes shall be opened,
np1 vdz vvi (vvd pns31) d p-acp dt n1 pn22 vvb av po22 n2 vmb vbi vvn,
(20) sermon (DIV1)
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2430
and ye shall be as Gods, knowing Good and Evil. Thus did the Serpent beguile her, She took of the Fruit and did eat and gave it to her Husband and tempted him to eat too: and you shall be as God's, knowing Good and Evil. Thus did the Serpent beguile her, She took of the Fruit and did eat and gave it to her Husband and tempted him to eat too:
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(20) sermon (DIV1)
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2431
But this instead of advancing their Condition sadly impair'd it;
But this instead of advancing their Condition sadly impaired it;
p-acp d av pp-f vvg po32 n1 av-j vvn pn31;
(20) sermon (DIV1)
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2432
immediately were these our Parents driven out of Paradise, they became subject to Sorrow, and Misery, and Shame and Death;
immediately were these our Parents driven out of Paradise, they became Subject to Sorrow, and Misery, and Shame and Death;
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(20) sermon (DIV1)
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2433
and were despoil'd of their greatest Glory, the Image of God in their Souls:
and were despoiled of their greatest Glory, the Image of God in their Souls:
cc vbdr vvn pp-f po32 js n1, dt n1 pp-f np1 p-acp po32 n2:
(20) sermon (DIV1)
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2434
Thus instead of becoming more excellent and happy, they render'd themselves and all their Posterity exceeding miserable and vile.
Thus instead of becoming more excellent and happy, they rendered themselves and all their Posterity exceeding miserable and vile.
av av pp-f vvg av-dc j cc j, pns32 vvd px32 cc d po32 n1 vvg j cc j.
(20) sermon (DIV1)
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2435
But hereby has our Adversary learnt what sort of Suggestion is very apt to prevail with Mankind;
But hereby has our Adversary learned what sort of Suggestion is very apt to prevail with Mankind;
p-acp av vhz po12 n1 vvd r-crq n1 pp-f n1 vbz av j pc-acp vvi p-acp n1;
(20) sermon (DIV1)
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2436
he has found we are ready to receive and follow that which seems kind to us, we love to be flatter'd in our Inclinations,
he has found we Are ready to receive and follow that which seems kind to us, we love to be flattered in our Inclinations,
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(20) sermon (DIV1)
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2437
and to have those things said to us which may perswade us to allow and gratifie them,
and to have those things said to us which may persuade us to allow and gratify them,
cc pc-acp vhi d n2 vvd p-acp pno12 r-crq vmb vvi pno12 pc-acp vvi cc vvi pno32,
(20) sermon (DIV1)
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2438
and we listen to that which promises great Advantages.
and we listen to that which promises great Advantages.
cc pns12 vvb p-acp d r-crq vvz j n2.
(20) sermon (DIV1)
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2439
Therefore he tells Men they need not fear to be wicked, there is not so much ill in it as some Man out of design would perswade them:
Therefore he tells Men they need not Fear to be wicked, there is not so much ill in it as Some Man out of Design would persuade them:
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(20) sermon (DIV1)
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2440
He tells them it is the only chearfull and pleasant course of life to follow their inclinations;
He tells them it is the only cheerful and pleasant course of life to follow their inclinations;
pns31 vvz pno32 pn31 vbz dt j j cc j n1 pp-f n1 pc-acp vvi po32 n2;
(20) sermon (DIV1)
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2441
that 'tis the only profitable and advantageous course and the way to do themselves most good, to conform to the common Sins, to run with the Multitude to do evil;
that it's the only profitable and advantageous course and the Way to do themselves most good, to conform to the Common Sins, to run with the Multitude to do evil;
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(20) sermon (DIV1)
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2442
to follow the same ill ways that some are seen to raise their Fortunes by:
to follow the same ill ways that Some Are seen to raise their Fortune's by:
pc-acp vvi dt d j-jn n2 cst d vbr vvn pc-acp vvi po32 n2 p-acp:
(20) sermon (DIV1)
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2443
He tells us, and we too commonly believe him, that in breaking the Commands of God there is great Reward.
He tells us, and we too commonly believe him, that in breaking the Commands of God there is great Reward.
pns31 vvz pno12, cc pns12 av av-j vvi pno31, cst p-acp vvg dt vvz pp-f np1 a-acp vbz j n1.
(20) sermon (DIV1)
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2444
To antidote and fortifie our selves against this delusive Suggestion of the Father of Lies, Let us observe what the Spirit of Truth tells us in the Text,
To antidote and fortify our selves against this delusive Suggestion of the Father of Lies, Let us observe what the Spirit of Truth tells us in the Text,
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(20) sermon (DIV1)
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2445
and fix our Thoughts a-while upon it at present, that we may hereafter remember it to our Advantage.
and fix our Thoughts awhile upon it At present, that we may hereafter Remember it to our Advantage.
cc vvb po12 n2 av p-acp pn31 p-acp j, cst pns12 vmb av vvi pn31 p-acp po12 n1.
(20) sermon (DIV1)
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2446
He says, He that soweth Iniquity shall reap Vanity.
He Says, He that Soweth Iniquity shall reap Vanity.
pns31 vvz, pns31 cst vvz n1 vmb vvi n1.
(20) sermon (DIV1)
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2447
He that soweth Iniquity, that is, He that lives an ungodly and unrighteous course of Life, he that does any thing that is ill:He that Soweth Iniquity, that is, He that lives an ungodly and unrighteous course of Life, he that does any thing that is ill:
pns31 cst vvz n1, cst vbz, pns31 cst vvz dt j cc j-u n1 pp-f n1, pns31 cst vdz d n1 cst vbz j-jn:
(20) sermon (DIV1)
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2448
He shall reap Vanity, that is, he shall be wofully disappointed in his expectations of receiving any considerable, or real advantage thereby.He shall reap Vanity, that is, he shall be woefully disappointed in his Expectations of receiving any considerable, or real advantage thereby.
pns31 vmb vvi n1, cst vbz, pns31 vmb vbi av-j vvn p-acp po31 n2 pp-f vvg d j, cc j n1 av.
(20) sermon (DIV1)
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2449
That is said to be vain in Scripture which does not reach the purpose it was intended for;
That is said to be vain in Scripture which does not reach the purpose it was intended for;
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(20) sermon (DIV1)
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2450
which disappoints and frustrates the hopes and expectations that are built upon it: So those Oblations are called vain which were not accepted with God:
which disappoints and frustrates the hope's and Expectations that Are built upon it: So those Oblations Are called vain which were not accepted with God:
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(20) sermon (DIV1)
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2451
And the Idols of the Heathens, which bore an appearance of what they were not in Reality and Truth,
And the Idols of the heathens, which boar an appearance of what they were not in Reality and Truth,
cc dt n2 pp-f dt n2-jn, r-crq vvd dt n1 pp-f r-crq pns32 vbdr xx p-acp n1 cc n1,
(20) sermon (DIV1)
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2452
and were not able to help those that trusted in them, are for this reason call'd there Vanities. This then is the Import and Meaning of these Words spoken by Solomon: A course of Wickedness is very false and deceitfull, it promises Men much perhaps, but performs little;
and were not able to help those that trusted in them, Are for this reason called there Vanities. This then is the Import and Meaning of these Words spoken by Solomon: A course of Wickedness is very false and deceitful, it promises Men much perhaps, but performs little;
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(20) sermon (DIV1)
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2453
and he who expects any real Advantage, any true Content and Happiness in such a course shall be miserably disappointed.
and he who expects any real Advantage, any true Content and Happiness in such a course shall be miserably disappointed.
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I think it not unnecessary to insist upon the Proof of this Truth, for 'tis what the World are not easily convinced of.
I think it not unnecessary to insist upon the Proof of this Truth, for it's what the World Are not Easily convinced of.
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Though we may see it verified in the Experiences of other men very often, yet we will not impute their ill Successes and Unhappiness to the Deserts and Nature of the Course they chuse,
Though we may see it verified in the Experiences of other men very often, yet we will not impute their ill Successes and Unhappiness to the Deserts and Nature of the Course they choose,
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but we impute them rather to some Indiscretion and Folly of those men in the Management of themselves which we purpose to avoid,
but we impute them rather to Some Indiscretion and Folly of those men in the Management of themselves which we purpose to avoid,
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and so we hope to reap those advantages from the same course of life which we see others cannot.
and so we hope to reap those advantages from the same course of life which we see Others cannot.
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Yea further it is very common, that men are not convinced of this Truth, though their own Experience might inform them:
Yea further it is very Common, that men Are not convinced of this Truth, though their own Experience might inform them:
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Though they have found an Emptiness and Vanity in a wicked and careless Life so far as they have tried it,
Though they have found an Emptiness and Vanity in a wicked and careless Life so Far as they have tried it,
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yet they will be so foolish as to hope still for what they can never obtain;
yet they will be so foolish as to hope still for what they can never obtain;
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they will think there is some Content and Satisfaction beyond them, and on they go in this wrong way to pursue it.
they will think there is Some Content and Satisfaction beyond them, and on they go in this wrong Way to pursue it.
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He that finds not this in one sort and train of Vices will hope to find it in another:
He that finds not this in one sort and train of Vices will hope to find it in Another:
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He that sees the Emptiness and Vanity of Voluptuousness and Pleasure, will, after that, think there is great Reward in Covetousness and Ambition, great Happiness in the Riches and Honours which he thinks to gain by them;
He that sees the Emptiness and Vanity of Voluptuousness and Pleasure, will, After that, think there is great Reward in Covetousness and Ambition, great Happiness in the Riches and Honours which he thinks to gain by them;
pns31 cst vvz dt n1 cc n1 pp-f n1 cc n1, n1, p-acp d, vvb a-acp vbz j n1 p-acp n1 cc n1, j n1 p-acp dt n2 cc ng1 r-crq pns31 vvz pc-acp vvi p-acp pno32;
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and thus the delusion continues with many men to the end of their days, and to their final and eternal vexation and disappointment.
and thus the delusion continues with many men to the end of their days, and to their final and Eternal vexation and disappointment.
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I shall therefore industriously prove this Truth; and then add some Application of it.
I shall Therefore industriously prove this Truth; and then add Some Application of it.
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And we may be fully convinced of this, that He that soweth Iniquity shall reap Vanity, if we will consider well the following Particulars.
And we may be Fully convinced of this, that He that Soweth Iniquity shall reap Vanity, if we will Consider well the following Particulars.
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1. The Sinner does not always gain the things he pursues by his guilty Endeavours.
1. The Sinner does not always gain the things he pursues by his guilty Endeavours.
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An overruling Providence governs all things, and brings to pass whatsoever the Universal and Sovereign Disposer pleases:
an overruling Providence governs all things, and brings to pass whatsoever the Universal and Sovereign Disposer Pleases:
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And this Providence often blasts the Endeavours of wicked Men. The Lawless Voluptuary cannot always catch the guilty Pleasures he pursues:
And this Providence often blasts the Endeavours of wicked Men. The Lawless Voluptuary cannot always catch the guilty Pleasures he pursues:
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Every covetous man cannot be rich, nor does Ambition certainly rise to the Honour and Authority and Respect it aspires to.
Every covetous man cannot be rich, nor does Ambition Certainly rise to the Honour and authority and Respect it aspires to.
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We may often see men giving themselves up to worldly pursuits and neglecting every thing else,
We may often see men giving themselves up to worldly pursuits and neglecting every thing Else,
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and yet that they can with all this Application and Endeavour, gain but very little of this World:
and yet that they can with all this Application and Endeavour, gain but very little of this World:
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We may often see, that the very ways they take to accomplish their Desires, as seeming to them the most likely to do so, do tend to frustrate them.
We may often see, that the very ways they take to accomplish their Desires, as seeming to them the most likely to do so, do tend to frustrate them.
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The Wise Man expresses this in the Instance of Covetousness, Prov. 11. 24. There is that scattereth and yet encreaseth (says he) And there is that with-holdeth more than is meet, and it tendeth to poverty.
The Wise Man Expresses this in the Instance of Covetousness, Curae 11. 24. There is that Scattereth and yet increases (Says he) And there is that withholdeth more than is meet, and it tendeth to poverty.
dt j n1 vvz d p-acp dt n1 pp-f n1, np1 crd crd pc-acp vbz cst vvz cc av vvz (vvz pns31) cc pc-acp vbz d j av-dc cs vbz j, cc pn31 vvz p-acp n1.
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A man may liberally bestow all that is due to Justice and Charity, and Generosity, and yet increase;
A man may liberally bestow all that is due to justice and Charity, and Generosity, and yet increase;
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and another may think to grow rich by fordid saving, by withholding his Neighbours due, by crafty and fraudulent Bargains, by refraining from Acts of Charity and Generosity,
and Another may think to grow rich by fordid Saving, by withholding his Neighbours due, by crafty and fraudulent Bargains, by refraining from Acts of Charity and Generosity,
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and yet notwithstanding these thriving Tricks may be but poor.
and yet notwithstanding these thriving Tricks may be but poor.
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In this Respect is their Iniquity vain, that it does not always attain the things it seeks.
In this Respect is their Iniquity vain, that it does not always attain the things it seeks.
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And it must needs be, that the Wickedness of the World must sometimes meet with this sort of Disappointment,
And it must needs be, that the Wickedness of the World must sometime meet with this sort of Disappointment,
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since, as the Scripture tells us, The Curse of the Lord is in the House of the Wicked, Prov. 3. 33. If this be so, it shall work to the Sinners Vexation and Misery in one way or other,
since, as the Scripture tells us, The Curse of the Lord is in the House of the Wicked, Curae 3. 33. If this be so, it shall work to the Sinners Vexation and Misery in one Way or other,
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and it does this sometimes in this way.
and it does this sometime in this Way.
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Though 'tis also true, that God does many times give Men the things which they seek even by guilty Endeavours:
Though it's also true, that God does many times give Men the things which they seek even by guilty Endeavours:
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He lets the wicked Voluptuary accomplish his guilty Desires, and the Covetous or Ambitious person thrive in Wealth,
He lets the wicked Voluptuary accomplish his guilty Desires, and the Covetous or Ambitious person thrive in Wealth,
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and rise to Honours by ill Arts, there is many a Villany thus far prosperous in the World.
and rise to Honours by ill Arts, there is many a Villainy thus Far prosperous in the World.
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But then to make good still what our Text says, it may be added,
But then to make good still what our Text Says, it may be added,
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2. All that a Man can gain by Wickedness is of very little worth and goodness.
2. All that a Man can gain by Wickedness is of very little worth and Goodness.
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The Fruits of Sin are very empty things. The Sinner gains but the Goods of this World, the Accommodations of this present Life.
The Fruits of since Are very empty things. The Sinner gains but the Goods of this World, the Accommodations of this present Life.
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He at best enjoys but Creatures; and they have all their sufficiency from God, their greatest Goodness comes from his Blessing,
He At best enjoys but Creatures; and they have all their sufficiency from God, their greatest goodness comes from his Blessing,
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and that the Sinner cannot enjoy with them:
and that the Sinner cannot enjoy with them:
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They are like gaudy Clouds, but such as are empty and without Rain, they are as broken Cisterns that can hold no Water:
They Are like gaudy Clouds, but such as Are empty and without Rain, they Are as broken Cisterns that can hold no Water:
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The Sinner feeds on Husks like the wretched Prodigal.
The Sinner feeds on Husks like the wretched Prodigal.
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These things may please him much while they are new, but in a little time he has suckt out all the Sweetness of them, and they please no more;
These things may please him much while they Are new, but in a little time he has sucked out all the Sweetness of them, and they please no more;
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and like the Bee he often spoils the Flower which he sucks the Honey of his Pleasure from.
and like the Bee he often spoils the Flower which he sucks the Honey of his Pleasure from.
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How often may we see those Enjoyments after a little while loath'd and disdain'd, which were sought with the most earnest Desires, which the Man was ready to do any thing to gain them,
How often may we see those Enjoyments After a little while loathed and disdained, which were sought with the most earnest Desires, which the Man was ready to do any thing to gain them,
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and which at first perhaps he thought he should take a great and a long delight in? What he thought would be a great Pleasure and Happiness, he after a little while finds to be an ungrateful Drudgery;
and which At First perhaps he Thought he should take a great and a long delight in? What he Thought would be a great Pleasure and Happiness, he After a little while finds to be an ungrateful Drudgery;
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and that which he expected would be the Comfort of his Life, proves the redious Burthen of it.
and that which he expected would be the Comfort of his Life, Proves the redious Burden of it.
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Men commonly expect more from the things of this World than they are able to afford, and so are disappointed. Besides;
Men commonly expect more from the things of this World than they Are able to afford, and so Are disappointed. Beside;
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the Goodness and Usefulness of all that which is gotten by Wickedness, terminates in the Body of a Man;
the goodness and Usefulness of all that which is got by Wickedness, terminates in the Body of a Man;
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all the Rewards of Sin are but outward Goods:
all the Rewards of since Are but outward Goods:
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They may serve sometimes the Necessities and Conveniences of his Body, but are of no use to his Soul. And they cannot serve all the Necessities of his Body neither,
They may serve sometime the Necessities and Conveniences of his Body, but Are of no use to his Soul. And they cannot serve all the Necessities of his Body neither,
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so little goodness and worth is in them.
so little Goodness and worth is in them.
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A man's Wealth and great Estate cannot give him a strong Constitution, nor certainly preserve him in Health,
A Man's Wealth and great Estate cannot give him a strong Constitution, nor Certainly preserve him in Health,
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nor always purchase the Recovery of it when 'tis lost;
nor always purchase the Recovery of it when it's lost;
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as by all our taking Thought we cannot make one Hair white or black, nor add one Cubit to the Stature;
as by all our taking Thought we cannot make one Hair white or black, nor add one Cubit to the Stature;
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Wealth cannot make the crooked body streight, nor the deformed beautiful: The Body may be pleased, but 'tis hurt too by guilty and intemperate Pleasures;
Wealth cannot make the crooked body straight, nor the deformed beautiful: The Body may be pleased, but it's hurt too by guilty and intemperate Pleasures;
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they destroy the Appetites they please; they impair the Health and Strength, and wither the Beauty of the Body;
they destroy the Appetites they please; they impair the Health and Strength, and wither the Beauty of the Body;
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they are usually closely attended with uneasie Loathings, and painful Diseases.
they Are usually closely attended with uneasy Loathings, and painful Diseases.
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Wealth and Honours cannot defend a man from a Pestilential Air, nor possibly hinder, but that he shall be sometimes incommoded by extremities of Weather;
Wealth and Honours cannot defend a man from a Pestilential Air, nor possibly hinder, but that he shall be sometime incommoded by extremities of Weather;
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they cannot purchase him a fair Day, nor a warm or cool one according as he has occasion.
they cannot purchase him a fair Day, nor a warm or cool one according as he has occasion.
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These cannot reprieve a man from the Grave, nor cure him of Mortality;
These cannot reprieve a man from the Grave, nor cure him of Mortality;
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the Rich as well as the Poor, the Honourable as well as the Mean must die,
the Rich as well as the Poor, the Honourable as well as the Mean must die,
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and go down to the place of Darkness and Contempt;
and go down to the place of Darkness and Contempt;
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They that trust in their Wealth, and boast themselves in the Multitude of their Riches (says the Psalmist) None of them can by any Means redeem his Brother, They that trust in their Wealth, and boast themselves in the Multitude of their Riches (Says the Psalmist) None of them can by any Means Redeem his Brother,
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nor give to God a Ransome for him, that he should live for ever, and not see corruption, Psal. 49. 6, 7, 9.nor give to God a Ransom for him, that he should live for ever, and not see corruption, Psalm 49. 6, 7, 9.
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Thus they are but some of our Necessities that the things of this World can serve,
Thus they Are but Some of our Necessities that the things of this World can serve,
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and they are only outward ones too, as well as not all them.
and they Are only outward ones too, as well as not all them.
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And besides, as was said, These things are of no use to the Soul of Man which is his Noblest part:
And beside, as was said, These things Are of no use to the Soul of Man which is his Noblest part:
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2518
His Soul is utterly neglected, and the Interest of that are forgotten and quitted, while he in the ways of wickedness pursues and enjoys the things of this World.
His Soul is utterly neglected, and the Interest of that Are forgotten and quit, while he in the ways of wickedness pursues and enjoys the things of this World.
png31 n1 vbz av-j vvn, cc dt n1 pp-f cst vbr vvn cc vvn, cs pns31 p-acp dt n2 pp-f n1 vvz cc vvz dt n2 pp-f d n1.
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The Mind can take no delight in guilty and forbidden Pleasures, it is never exercised in a serious Reflection upon them, but with Pain and Torment.
The Mind can take no delight in guilty and forbidden Pleasures, it is never exercised in a serious Reflection upon them, but with Pain and Torment.
dt n1 vmb vvi dx n1 p-acp j cc j-vvn n2, pn31 vbz av vvn p-acp dt j n1 p-acp pno32, cc-acp p-acp n1 cc n1.
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This is the meaning of what Solomon says of them, Prov. 14. 13. In laughter the heart is said,
This is the meaning of what Solomon Says of them, Curae 14. 13. In laughter the heart is said,
d vbz dt n1 pp-f r-crq np1 vvz pp-f pno32, np1 crd crd p-acp n1 dt n1 vbz vvn,
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and the end of that mirth is heaviness. and the end of that mirth is heaviness.
cc dt n1 pp-f d n1 vbz n1.
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And as it has no Pleasure in these, so much rather has it no profit or advantage from them:
And as it has no Pleasure in these, so much rather has it no profit or advantage from them:
cc c-acp pn31 vhz dx n1 p-acp d, av av-d av vhz pn31 dx n1 cc n1 p-acp pno32:
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They indeed hurt and prejudice the Soul, they suppress and debase it, they engage its Thoughts and Powers in the Service of the Body, they make it a Slave and Drudge to its Inferiour,
They indeed hurt and prejudice the Soul, they suppress and debase it, they engage its Thoughts and Powers in the Service of the Body, they make it a Slave and Drudge to its Inferior,
pns32 av vvn cc vvi dt n1, pns32 vvi cc vvi pn31, pns32 vvb po31 n2 cc n2 p-acp dt n1 pp-f dt n1, pns32 vvb pn31 dt n1 cc n1 p-acp po31 j-jn,
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while it neglects and forgets its own true Interests and Pleasures;
while it neglects and forgets its own true Interests and Pleasures;
cs pn31 vvz cc vvz po31 d j n2 cc n2;
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2525
they hinder all honourable Improvements of the Mind, or the Exercises of such to our Honour and Comfort.
they hinder all honourable Improvements of the Mind, or the Exercises of such to our Honour and Comfort.
pns32 vvb d j n2 pp-f dt n1, cc dt n2 pp-f d p-acp po12 n1 cc n1.
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A Man shall never become the wiser or the more useful, the more worthy and commendable,
A Man shall never become the Wiser or the more useful, the more worthy and commendable,
dt n1 vmb av-x vvi dt jc cc dt av-dc j, dt av-dc j cc j,
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for a large and excessive Enjoyment of sensual Pleasures:
for a large and excessive Enjoyment of sensual Pleasures:
p-acp dt j cc j n1 pp-f j n2:
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His Mind shall not be the more steady or strong, or the more composed and easie for this;
His Mind shall not be the more steady or strong, or the more composed and easy for this;
po31 n1 vmb xx vbi dt av-dc j cc j, cc dt av-dc j-vvn cc j p-acp d;
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but on the contrary, he shall be the more weak and inconstant, disturbed and unquiet, and they will occasion in him a great deal of hurtfull Folly and Passion.
but on the contrary, he shall be the more weak and inconstant, disturbed and unquiet, and they will occasion in him a great deal of hurtful Folly and Passion.
cc-acp p-acp dt n-jn, pns31 vmb vbi dt av-dc j cc j, vvn cc j, cc pns32 vmb n1 p-acp pno31 dt j n1 pp-f j n1 cc n1.
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And as little Profit or Benefit to the Soul can arise from the Wealth or Honours of this World.
And as little Profit or Benefit to the Soul can arise from the Wealth or Honours of this World.
cc p-acp j n1 cc n1 p-acp dt n1 vmb vvi p-acp dt n1 cc ng1 pp-f d n1.
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These cannot cure a shameful Vice, nor conceal, but rather expose it; they cannot allay an uneasie turbulent Passion, but rather inflame such:
These cannot cure a shameful Vice, nor conceal, but rather expose it; they cannot allay an uneasy turbulent Passion, but rather inflame such:
np1 vmbx vvi dt j n1, ccx vvi, cc-acp av-c vvb pn31; pns32 vmbx vvi dt j j n1, cc-acp av-c vvi d:
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They cannot heal any of the Distempers of the Mind, nor adorn it, and make it amiable in the sight of God.
They cannot heal any of the Distempers of the Mind, nor adorn it, and make it amiable in the sighed of God.
pns32 vmbx vvi d pp-f dt n2 pp-f dt n1, ccx vvi pn31, cc vvi pn31 j p-acp dt n1 pp-f np1.
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Riches profit not in the Day of Wrath: They cannot attone for the Sins which are committed in the getting them:
Riches profit not in the Day of Wrath: They cannot atone for the Sins which Are committed in the getting them:
n2 vvb xx p-acp dt n1 pp-f n1: pns32 vmbx vvi p-acp dt n2 r-crq vbr vvn p-acp dt vvg pno32:
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He that sells his Soul for Wealth cannot ransome it again therewith:
He that sells his Soul for Wealth cannot ransom it again therewith:
pns31 cst vvz po31 n1 p-acp n1 vmbx n1 pn31 av av:
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They are greatly mistaken when they think, that a few outward Acts of Charity at the End of their Lives will make amends for Covetousness and Extortion, Rapine and Fraud, practised through the whole course of them.
They Are greatly mistaken when they think, that a few outward Acts of Charity At the End of their Lives will make amends for Covetousness and Extortion, Rapine and Fraud, practised through the Whole course of them.
pns32 vbr av-j vvn c-crq pns32 vvb, cst dt d j n2 pp-f n1 p-acp dt vvb pp-f po32 n2 vmb vvi n2 p-acp n1 cc n1, n1 cc n1, vvn p-acp dt j-jn n1 pp-f pno32.
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The Sinner by all his Labour and Cares, gets no Interest in God the chiefest Good:
The Sinner by all his Labour and Cares, gets no Interest in God the chiefest Good:
dt n1 p-acp d po31 n1 cc n2, vvz dx n1 p-acp np1 dt js-jn j:
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Though he possesses vast heaps of Gold and Silver, he has no Treasure in Heaven:
Though he Possesses vast heaps of Gold and Silver, he has no Treasure in Heaven:
cs pns31 vvz j n2 pp-f n1 cc n1, pns31 vhz dx n1 p-acp n1:
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Though he has Goods laid up (as he thinks) for many Years, yet has he made no Provision for a happy Eternity.
Though he has Goods laid up (as he thinks) for many years, yet has he made no Provision for a happy Eternity.
cs pns31 vhz n2-j vvn a-acp (c-acp pns31 vvz) p-acp d n2, av vhz pns31 vvn dx n1 p-acp dt j n1.
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He does not pursue, and therefore cannot gain, in his way, the chiefest and most important good things, the most necessary and the Eternal ones:
He does not pursue, and Therefore cannot gain, in his Way, the chiefest and most important good things, the most necessary and the Eternal ones:
pns31 vdz xx vvi, cc av vmbx vvi, p-acp po31 n1, dt js-jn cc av-ds j j n2, dt av-ds j cc dt j pi2:
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He gains but some of the lowest and meanest Rank with the best Success of all his Endeavours.
He gains but Some of the lowest and Meanest Rank with the best Success of all his Endeavours.
pns31 vvz p-acp d pp-f dt js cc js n1 p-acp dt js n1 pp-f d po31 n2.
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Very fitly then to this purpose does the Wiseman say, The treasures of wickedness profit nothing,
Very fitly then to this purpose does the Wiseman say, The treasures of wickedness profit nothing,
j av-j av p-acp d n1 vdz dt n1 vvb, dt n2 pp-f n1 n1 pix,
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but righteousness delivers from death, Prov. 10. 2. It is as nothing, all the Benefit that we receive from them, in comparison to this great benefit which we want,but righteousness delivers from death, Curae 10. 2. It is as nothing, all the Benefit that we receive from them, in comparison to this great benefit which we want,
cc-acp n1 vvz p-acp n1, np1 crd crd pn31 vbz c-acp pix, d dt n1 cst pns12 vvb p-acp pno32, p-acp n1 p-acp d j n1 r-crq pns12 vvb,
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and they are not able to bestow.
and they Are not able to bestow.
cc pns32 vbr xx j pc-acp vvi.
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3. For further proof of our Text it may be added, that whatsoever Worth or Goodness there is in those things which men gain by wicked Practices, the Pleasures and Satisfaction of it are mightily allay'd,
3. For further proof of our Text it may be added, that whatsoever Worth or goodness there is in those things which men gain by wicked Practices, the Pleasures and Satisfaction of it Are mightily allayed,
crd p-acp jc n1 pp-f po12 n1 pn31 vmb vbi vvn, cst r-crq n1 cc n1 pc-acp vbz p-acp d n2 r-crq n2 vvb p-acp j n2, dt n2 cc n1 pp-f pn31 vbr av-j vvn,
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and sometimes utterly spoilt by the usual Attendants of their Wickedness. It is truly said in Scripture, that Evil pursueth Sinners:
and sometime utterly spoilt by the usual Attendants of their Wickedness. It is truly said in Scripture, that Evil pursueth Sinners:
cc av av-j vvn p-acp dt j n2-jn pp-f po32 n1. pn31 vbz av-j vvn p-acp n1, cst n-jn vvz n2:
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And this it does so fatally and surely, that it commonly mars even their Portion in this Life, which is all the Portion of Good that they enjoy.
And this it does so fatally and surely, that it commonly mars even their Portion in this Life, which is all the Portion of Good that they enjoy.
cc d pn31 vdz av av-j cc av-j, cst pn31 av-j vvz av po32 n1 p-acp d n1, r-crq vbz d dt n1 pp-f j cst pns32 vvb.
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To this purpose is that which Solomon says, Prov. 22. 17. Bread of deceit is sweet to a man,
To this purpose is that which Solomon Says, Curae 22. 17. Bred of deceit is sweet to a man,
p-acp d n1 vbz d r-crq np1 vvz, np1 crd crd n1 pp-f n1 vbz j p-acp dt n1,
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but afterward his mouth shall be filled with gravel. but afterwards his Mouth shall be filled with gravel.
cc-acp av po31 n1 vmb vbi vvn p-acp n1.
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2549
Something or other there shall usually be to spoil the Pleasure and Comfort of the Fruits of Wickedness.
Something or other there shall usually be to spoil the Pleasure and Comfort of the Fruits of Wickedness.
np1 cc n-jn pc-acp vmb av-j vbb pc-acp vvi dt n1 cc n1 pp-f dt n2 pp-f n1.
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I shall mention some such things which are also the usual Attendants of it.
I shall mention Some such things which Are also the usual Attendants of it.
pns11 vmb vvi d d n2 r-crq vbr av dt j n2-jn pp-f pn31.
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2551
(1.) The restless cravings of inordinate Lusts do often spoil the Pleasure and Satisfaction of such a man's Enjoyments.
(1.) The restless cravings of inordinate Lustiest do often spoil the Pleasure and Satisfaction of such a Man's Enjoyments.
(crd) dt j n2-vvg pp-f j n2 vdb av vvi dt n1 cc n1 pp-f d dt ng1 n2.
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When he has what he sought, and it may be sold his Soul for, it does not satisfie but rather encreases,
When he has what he sought, and it may be sold his Soul for, it does not satisfy but rather increases,
c-crq pns31 vhz q-crq pns31 vvd, cc pn31 vmb vbi vvn po31 n1 p-acp, pn31 vdz xx vvi cc-acp av-c vvz,
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2553
and inflames the desire it feeds.
and inflames the desire it feeds.
cc vvz dt n1 pn31 vvz.
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Vicious desire (and the Sinners is such an one) is usually boundless and unsatiable too:
Vicious desire (and the Sinners is such an one) is usually boundless and unsatiable too:
j n1 (cc dt n2 vbz d dt pi) vbz av-j j cc j av:
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It does but encrease with gaining the things that gratifie it, whether they be in Pleasures, or Profits, or Honours.
It does but increase with gaining the things that gratify it, whither they be in Pleasures, or Profits, or Honours.
pn31 vdz p-acp vvi p-acp vvg dt n2 cst vvi pn31, cs pns32 vbb p-acp n2, cc n2, cc ng1.
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2556
Solomen says, He that loveth Silver shall not be satisfied with Silver, nor he that loveth Abundance with Encrease, Eccles. 5. 10. And with respect to sensual Pleasure, he says, the Eye is not satisfied with seeing, nor the Ear with hearing.Solomon Says, He that loves Silver shall not be satisfied with Silver, nor he that loves Abundance with Increase, Eccles. 5. 10. And with respect to sensual Pleasure, he Says, the Eye is not satisfied with seeing, nor the Ear with hearing.
np1 vvz, pns31 cst vvz n1 vmb xx vbi vvn p-acp n1, ccx pns31 cst vvz n1 p-acp n1, np1 crd crd cc p-acp n1 p-acp j n1, pns31 vvz, dt n1 vbz xx vvn p-acp vvg, ccx dt n1 p-acp vvg.
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2557
An exorbitant and vitious Thirst is not quenched by the largest Draughts of Pleasures, though Natures just and moderate Desires may be.
an exorbitant and vicious Thirst is not quenched by the Largest Draughts of Pleasures, though Nature's just and moderate Desires may be.
dt j cc j n1 vbz xx vvn p-acp dt js n2 pp-f n2, cs ng1 j cc j n2 vmb vbi.
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2558
And the Case is the same with the ambitious Man; one Step of Honour makes him desirous of another;
And the Case is the same with the ambitious Man; one Step of Honour makes him desirous of Another;
cc dt n1 vbz dt d p-acp dt j n1; crd n1 pp-f n1 vvz pno31 j pp-f j-jn;
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and after the Addition of one City or Province to his Dominions he thirsts for more.
and After the Addition of one city or Province to his Dominions he thirsts for more.
cc p-acp dt n1 pp-f crd n1 cc n1 p-acp po31 n2 pns31 vvz p-acp av-dc.
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2560
Gather Gold (says one) heap up Silver, build stately Walks, fill the House with Slaves, the City with Clients, or Creditours;
Gather Gold (Says one) heap up Silver, built stately Walks, fill the House with Slaves, the city with Clients, or Creditors;
vvb n1 (vvz pi) vvb a-acp n1, vvb j n2, vvb dt n1 p-acp n2, dt n1 p-acp n2, cc n2;
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if you cannot compose the Affections of the Mind; if you cannot put an end to unsatiable Desire;
if you cannot compose the Affections of the Mind; if you cannot put an end to unsatiable Desire;
cs pn22 vmbx vvi dt n2 pp-f dt n1; cs pn22 vmbx vvi dt n1 p-acp j n1;
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if you cannot free your self from vexing Cares and Fears;
if you cannot free your self from vexing Cares and Fears;
cs pn22 vmbx vvi po22 n1 p-acp vvg n2 cc n2;
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you but give Wine to one in a high Feaver, or Honey to one sick of the Jaundice:
you but give Wine to one in a high Fever, or Honey to one sick of the Jaundice:
pn22 p-acp vvi n1 p-acp crd p-acp dt j n1, cc n1 p-acp crd j pp-f dt n1:
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This gratification does but encrease the Disease, and then a man is a Slave to his Lust,
This gratification does but increase the Disease, and then a man is a Slave to his Lust,
d n1 vdz p-acp vvi dt n1, cc av dt n1 vbz dt n1 p-acp po31 n1,
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and must toil with endless Labour to satisfie that which can never be satisfied:
and must toil with endless Labour to satisfy that which can never be satisfied:
cc vmb vvi p-acp j n1 pc-acp vvi d r-crq vmb av-x vbi vvn:
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and his Enjoyment does not so much sweeten his Labour, as his Labour spoils his Enjoyment.
and his Enjoyment does not so much sweeten his Labour, as his Labour spoils his Enjoyment.
cc po31 n1 vdz xx av av-d vvi po31 n1, c-acp po31 n1 vvz po31 n1.
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2567
This continual craving is like a continual Thirst or a raging Hunger: His desire of having more, often makes him even despise what he has already gain'd,
This continual craving is like a continual Thirst or a raging Hunger: His desire of having more, often makes him even despise what he has already gained,
d j vvg vbz av-j dt j n1 cc dt j-vvg n1: png31 n1 pp-f vhg n1, av vvz pno31 av vvi r-crq pns31 vhz av vvn,
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2568
though it be never so fit to content him: And he does in effect want what he has, while it cannot give him content, and rest:
though it be never so fit to content him: And he does in Effect want what he has, while it cannot give him content, and rest:
cs pn31 vbb av-x av j pc-acp vvi pno31: cc pns31 vdz p-acp n1 vvb r-crq pns31 vhz, cs pn31 vmbx vvi pno31 vvi, cc n1:
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He wants not the less for all that he has gain'd, since his Desire and Lust encreases with his Acquisitions:
He Wants not the less for all that he has gained, since his Desire and Lust increases with his Acquisitions:
pns31 vvz xx dt av-dc p-acp d cst pns31 vhz vvn, c-acp po31 n1 cc n1 vvz p-acp po31 n2:
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2570
He hazards what he has to gain more sometimes, and it may be like the Dog in the Fable, loses it too.
He hazards what he has to gain more sometime, and it may be like the Dog in the Fable, loses it too.
pns31 vvz r-crq pns31 vhz pc-acp vvi av-dc av, cc pn31 vmb vbi av-j dt n1 p-acp dt n1, vvz pn31 av.
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2571
Thus is the Sinner hinder'd from the comfortable Enjoyment of what he gains by Wickedness.
Thus is the Sinner hindered from the comfortable Enjoyment of what he gains by Wickedness.
av vbz dt n1 vvd p-acp dt j n1 pp-f r-crq pns31 vvz p-acp n1.
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2572
(2.) This also comes to pass sometimes from the hatred and envy of the World, which he incurs by his wicked Practices.
(2.) This also comes to pass sometime from the hatred and envy of the World, which he incurs by his wicked Practices.
(crd) np1 av vvz pc-acp vvi av p-acp dt n1 cc n1 pp-f dt n1, r-crq pns31 vvz p-acp po31 j n2.
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2573
He that gets what he has by the wrong and abuse of his Neighbours, must needs incur their Hatred and Envy with it:
He that gets what he has by the wrong and abuse of his Neighbours, must needs incur their Hatred and Envy with it:
pns31 cst vvz r-crq pns31 vhz p-acp dt n-jn cc vvi pp-f po31 n2, vmb av vvi po32 n1 cc n1 p-acp pn31:
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2574
If a mans Hand, like Ishmael's, be against every other man, that he may promote his own Advantage,
If a men Hand, like Ishmael's, be against every other man, that he may promote his own Advantage,
cs dt ng1 n1, av-j npg1, vbb p-acp d j-jn n1, cst pns31 vmb vvi po31 d n1,
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2575
then every other mans Hand will be against his.
then every other men Hand will be against his.
cs d j-jn ng1 n1 vmb vbi p-acp png31.
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2576
Wickedness naturally tends to disturb the peace of the World, but Justice and Goodness tend to promote and preserve it.
Wickedness naturally tends to disturb the peace of the World, but justice and goodness tend to promote and preserve it.
n1 av-j vvz pc-acp vvi dt n1 pp-f dt n1, cc-acp n1 cc n1 vvb pc-acp vvi cc vvi pn31.
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2577
He that loves shall be lov'd, he that hates shall be hated, he that wrongs men will be ready to wrong him,
He that loves shall be loved, he that hates shall be hated, he that wrongs men will be ready to wrong him,
pns31 cst vvz vmb vbi vvn, pns31 cst vvz vmb vbi vvn, pns31 cst vvz n2 vmb vbi j pc-acp vvi pno31,
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2578
and he that seeks no bodies Good but his own, no body will seek his Good.
and he that seeks no bodies Good but his own, no body will seek his Good.
cc pns31 cst vvz dx n2 j p-acp po31 d, dx n1 vmb vvi po31 j.
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2579
Some render the words of our Text; He that soweth Iniquity shall reap Iniquity;
some render the words of our Text; He that Soweth Iniquity shall reap Iniquity;
d vvb dt n2 pp-f po12 n1; pns31 cst vvz n1 vmb vvi n1;
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2580
which is the same thing with what our Saviour says, what measure ye mete it shall be measured to you again.
which is the same thing with what our Saviour Says, what measure you meet it shall be measured to you again.
r-crq vbz dt d n1 p-acp r-crq po12 n1 vvz, r-crq vvb pn22 vvb pn31 vmb vbi vvn p-acp pn22 av.
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2581
But thus is the Care and Anxiety of the Sinner encreased, which the mistaken man thought he should put an end to, by his gaining such and such things.
But thus is the Care and Anxiety of the Sinner increased, which the mistaken man Thought he should put an end to, by his gaining such and such things.
p-acp av vbz dt n1 cc n1 pp-f dt n1 vvd, r-crq dt j-vvn n1 vvd pns31 vmd vvi dt n1 p-acp, p-acp po31 vvg d cc d n2.
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2582
Nemo autem sollicito bono fruitur, says the Moralist: This care and fear hinders the comfortable enjoyment.Nemo autem sollicito Bono fruitur, Says the Moralist: This care and Fear hinders the comfortable enjoyment.
np1 fw-la fw-la fw-la fw-la, vvz dt n1: d n1 cc n1 vvz dt j n1.
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2583
'Tis through many hazards and much difficulty and danger perhaps that he got what he has,
It's through many hazards and much difficulty and danger perhaps that he god what he has,
pn31|vbz p-acp d n2 cc d n1 cc n1 av cst pns31 vvd r-crq pns31 vhz,
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2584
and now he has not a safe or quiet possession of it.
and now he has not a safe or quiet possession of it.
cc av pns31 vhz xx dt j cc j-jn n1 pp-f pn31.
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The Psalmist, speaking of the Prosperity of such men, says, they are set in slippery places, Psal. 37. 18. When the Sinner has goods laid up sufficient for many years,
The Psalmist, speaking of the Prosperity of such men, Says, they Are Set in slippery places, Psalm 37. 18. When the Sinner has goods laid up sufficient for many Years,
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yet he cannot always say, Soul take thine ease, eat drink, and be merry, because he is allarm'd with fears of losing what he has and is troubled with the Uncertainty of his Condition.
yet he cannot always say, Soul take thine ease, eat drink, and be merry, Because he is alarmed with fears of losing what he has and is troubled with the Uncertainty of his Condition.
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He is now perhaps in more care, and engag'd in greater toil and labour to keep,
He is now perhaps in more care, and engaged in greater toil and labour to keep,
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than it cost him to get what he has: And thus is he further hindered from the comfortable enjoyment of it.
than it cost him to get what he has: And thus is he further hindered from the comfortable enjoyment of it.
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(3.) This very often comes to pass from the smart lashes of his own Conscience.
(3.) This very often comes to pass from the smart Lashes of his own Conscience.
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His own Mind will not let him enjoy what he has with any comfort;
His own Mind will not let him enjoy what he has with any Comfort;
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while that is upbraiding and condemning him for base treachery and perfidiousness, or barbarous cruelty and oppression which he used in the getting it.
while that is upbraiding and condemning him for base treachery and perfidiousness, or barbarous cruelty and oppression which he used in the getting it.
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That gives him great disturbance while it calls him fool and brute in the midst of his guilty Pleasures,
That gives him great disturbance while it calls him fool and brutus in the midst of his guilty Pleasures,
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and tells him how he hurts his Body, impairs his Estate, wrongs his Neighbour, offends God while he follows them.
and tells him how he hurts his Body, impairs his Estate, wrongs his Neighbour, offends God while he follows them.
cc vvz pno31 c-crq pns31 vvz po31 n1, n2 po31 n1, vvz po31 n1, vvz np1 cs pns31 vvz pno32.
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What pleasure can a man take in the applause of Flatterers, in the respect of Inferiors,
What pleasure can a man take in the applause of Flatterers, in the respect of Inferiors,
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while his Conscience tells him that God above hates and despises him, with the world of Holy Spirits he is odious and contemptible.
while his Conscience tells him that God above hates and despises him, with the world of Holy Spirits he is odious and contemptible.
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There can be no enjoyment of what a man has, while his Mind tells him 'tis all forfeited by his Sins, he has it not with the favour of God but with his displeasure;
There can be no enjoyment of what a man has, while his Mind tells him it's all forfeited by his Sins, he has it not with the favour of God but with his displeasure;
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that He whom he has offended in getting it, can take it away when he pleases, that he is therefore in continual danger of losing it all, he is always obnoxious to a divine Vengeance;
that He whom he has offended in getting it, can take it away when he Pleases, that he is Therefore in continual danger of losing it all, he is always obnoxious to a divine Vengeance;
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If he can hope to defend himself from Men;
If he can hope to defend himself from Men;
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he cannot hope to defend himself from God How unhappy must he be who considers that as he has heaped up riches he has treasured wrath too:
he cannot hope to defend himself from God How unhappy must he be who considers that as he has heaped up riches he has treasured wrath too:
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that this wrath shall be likely to course his Family, that they shall never have a comfortable enjoyment of what he has gathered for them,
that this wrath shall be likely to course his Family, that they shall never have a comfortable enjoyment of what he has gathered for them,
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and that it shall lie heavy upon himself, at farthest when he comes to die, and must go to give an account for what he has done in the Flesh:
and that it shall lie heavy upon himself, At farthest when he comes to die, and must go to give an account for what he has done in the Flesh:
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As it is no profit to a man, so he shall have no comfort in the thoughts of it,
As it is no profit to a man, so he shall have no Comfort in the thoughts of it,
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if he would gain the whole world and lose his own Soul for it: And such Thoughts as these the guilty Conscience will often afflict a man with.
if he would gain the Whole world and loose his own Soul for it: And such Thoughts as these the guilty Conscience will often afflict a man with.
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But the Stings and Rebukes of a guilty Conscience will make themselves incomparably more sensible than any sensual pleasures can be:
But the Stings and Rebukes of a guilty Conscience will make themselves incomparably more sensible than any sensual pleasures can be:
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for while these stroke and tickle the Senses and reach but to the Body, they pierce even to the Center of the Soul (as some Philosophers would speak) and fix themselves and dwell there.
for while these stroke and tickle the Senses and reach but to the Body, they pierce even to the Centre of the Soul (as Some Philosophers would speak) and fix themselves and dwell there.
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(4.) This often comes to pass by the Just Judgment of God upon the Sinner.
(4.) This often comes to pass by the Just Judgement of God upon the Sinner.
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Here we may remember again what was said before, that the Curse of the Lord is in the House of the wicked.
Here we may Remember again what was said before, that the Curse of the Lord is in the House of the wicked.
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He in Judgment gives them up to the Temptations of the Devil, and to the Conduct of their own violent Lusts:
He in Judgement gives them up to the Temptations of the devil, and to the Conduct of their own violent Lustiest:
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He condemns them to suffer the Tyranny of their own Passions, and the disorder of their Appetites:
He condemns them to suffer the Tyranny of their own Passion, and the disorder of their Appetites:
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their hearts shall be continually knawn with Envy, their Spirits may be opprest with excessive griefs even for the smallest or for meerly Imaginary inconveniences;
their hearts shall be continually knawn with Envy, their Spirits may be oppressed with excessive griefs even for the Smallest or for merely Imaginary inconveniences;
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their Minds shall be rost and continually agitated with vain fears, doubtfull and anxious hopes, with restless and inordinate desires:
their Minds shall be rost and continually agitated with vain fears, doubtful and anxious hope's, with restless and inordinate Desires:
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And what comfort can a man take in his life when he is tormented with these painfull diseases of the Mind!
And what Comfort can a man take in his life when he is tormented with these painful diseases of the Mind!
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what can be the consequence of these things, but offence and distast, weariness and tribulation!
what can be the consequence of these things, but offence and distaste, weariness and tribulation!
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they know not what it is to moderate a Passion, to curb a Desire, to mortifie a Vice,
they know not what it is to moderate a Passion, to curb a Desire, to mortify a Vice,
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and so are subject to divers Masters, are enslaved to many Tyrants, and exposed to a multitude of Tormentors;
and so Are Subject to diverse Masters, Are enslaved to many Tyrants, and exposed to a multitude of Tormentors;
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which like a Legion of Devils will not let a man rest Day nor Night. Besides;
which like a Legion of Devils will not let a man rest Day nor Night. Beside;
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We are in this vale of tears surrounded with many outward calamities, exposed to Innumerable Evils,
We Are in this vale of tears surrounded with many outward calamities, exposed to Innumerable Evils,
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and we cannot be safe among them but from the constant protection of the Divine Providence:
and we cannot be safe among them but from the constant protection of the Divine Providence:
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And this the Sinner has no right to, and he often wants it.
And this the Sinner has no right to, and he often Wants it.
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The just Providence of God often leaves him to the assaults of these, and sometimes one cross shall make him uneasie,
The just Providence of God often leaves him to the assaults of these, and sometime one cross shall make him uneasy,
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and when that is gone another shall vex him;
and when that is gone Another shall vex him;
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one while he shall be afflicted with pain, at another time with losses, at another with contempt and reproaches.
one while he shall be afflicted with pain, At Another time with losses, At Another with contempt and Reproaches.
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The supream disposer of all things sets himself to mingle sorrows and grief and inconveniences with his portion:
The supreme disposer of all things sets himself to mingle sorrows and grief and inconveniences with his portion:
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He will not let him enjoy any thing pure or without the mixture of some sorrow in it.
He will not let him enjoy any thing pure or without the mixture of Some sorrow in it.
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And further, there is sometimes a strange and secret dispensation of Providence attends the Sinner, which hinders him from taking any delight or comfort in what he has,
And further, there is sometime a strange and secret Dispensation of Providence attends the Sinner, which hinders him from taking any delight or Comfort in what he has,
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and we can hardly tell why he does not.
and we can hardly tell why he does not.
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This is exprest by Solomon, Eccles. 6. 2. where he says, he had seen A man to whom God had given riches, wealth and honour,
This is expressed by Solomon, Eccles. 6. 2. where he Says, he had seen A man to whom God had given riches, wealth and honour,
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so that he wanted nothing for his Soul of all that he desired, yet God had not given him power to eat thereof: so that he wanted nothing for his Soul of all that he desired, yet God had not given him power to eat thereof:
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that is, God with-held from him a power to enjoy, to comfort himself and take delight in what he had.
that is, God withheld from him a power to enjoy, to Comfort himself and take delight in what he had.
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This is a strange case, but is what we may see sometimes happening!
This is a strange case, but is what we may see sometime happening!
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We may see some pining and discontented in that condition wherein they thought to be very happy,
We may see Some pining and discontented in that condition wherein they Thought to be very happy,
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and they cannot give a good reason why they are so, they cannot take delight in what they thought would have been very delightful,
and they cannot give a good reason why they Are so, they cannot take delight in what they Thought would have been very delightful,
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and that which is so to others:
and that which is so to Others:
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But the power to enjoy, is it seems from God, and is another and a different gift from the things that we possess;
But the power to enjoy, is it seems from God, and is Another and a different gift from the things that we possess;
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and the Sinner may gain large possessions by his guilty endeavours, but may want the blessing of God upon them and the power to enjoy them.
and the Sinner may gain large possessions by his guilty endeavours, but may want the blessing of God upon them and the power to enjoy them.
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How many covetous persons may we see wanting what they have while they have no heart to use it to their Credit or Comfort;
How many covetous Persons may we see wanting what they have while they have no heart to use it to their Credit or Comfort;
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to what purpose are such men made rich? And many may we see thinking themselves mighty unhappy in circumstances which others are ready to envy:
to what purpose Are such men made rich? And many may we see thinking themselves mighty unhappy in Circumstances which Others Are ready to envy:
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and afflicting themselves with Imaginary Inconveniences, while they are under no other real one but onely that of their own sick and foolish Imagination.
and afflicting themselves with Imaginary Inconveniences, while they Are under no other real one but only that of their own sick and foolish Imagination.
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Thus does the powerfull curse of God mingle its self with the Sinners Portion, and spoil the pleasure of what he has while he possesses it.
Thus does the powerful curse of God mingle its self with the Sinners Portion, and spoil the pleasure of what he has while he Possesses it.
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And this is the third Proof of our Text.
And this is the third Proof of our Text.
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(4.) It may be said he that soweth Iniquity shall reap but Vanity, in that all the Felicity of a Sinner, is of a very short and a transitory duration.
(4.) It may be said he that Soweth Iniquity shall reap but Vanity, in that all the Felicity of a Sinner, is of a very short and a transitory duration.
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Let him gain what he will; let him take what delight and comfort he can in it;
Let him gain what he will; let him take what delight and Comfort he can in it;
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this will last but a very little while: It is a Felicity but of a few moments continuance:
this will last but a very little while: It is a Felicity but of a few moments Continuance:
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His happiness is like a fire of thorns which is almost as soon out as it is kindled.
His happiness is like a fire of thorns which is almost as soon out as it is kindled.
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It can last no longer than this present life, and then it must needs be short.
It can last no longer than this present life, and then it must needs be short.
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This Life is continually hasting away, and so is all his happiness.
This Life is continually hasting away, and so is all his happiness.
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The Psalmist truly says Man being in Honour abideth not, Psal. 49. 12. And Solomon says, If a man live many years and rejoyce in them all;
The Psalmist truly Says Man being in Honour Abideth not, Psalm 49. 12. And Solomon Says, If a man live many Years and rejoice in them all;
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yet let him remember the days of darkness for they shall be many, Eccles. 11. 8. They shall be many in comparison to the longest life on Earth.yet let him Remember the days of darkness for they shall be many, Eccles. 11. 8. They shall be many in comparison to the longest life on Earth.
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2649
The Sinner then is to enjoy what he gets here but a little while and is to be much longer without it;
The Sinner then is to enjoy what he gets Here but a little while and is to be much longer without it;
dt n1 av vbz pc-acp vvi r-crq pns31 vvz av p-acp dt j n1 cc vbz pc-acp vbi av-d av-jc p-acp pn31;
(20) sermon (DIV1)
260
Page 194
2650
for as he came naked into the world so he must return naked out of it.
for as he Come naked into the world so he must return naked out of it.
c-acp c-acp pns31 vvd j p-acp dt n1 av pns31 vmb vvi j av pp-f pn31.
(20) sermon (DIV1)
260
Page 194
2651
Perhaps he spends the greatest part of his Life in getting, and enjoys but for a little while in the latter end of it.
Perhaps he spends the greatest part of his Life in getting, and enjoys but for a little while in the latter end of it.
av pns31 vvz dt js n1 pp-f po31 n1 p-acp vvg, cc vvz cc-acp p-acp dt j n1 p-acp dt d n1 pp-f pn31.
(20) sermon (DIV1)
260
Page 194
2652
His Labour and Care take up the most of his life, and his rest and ease have but a very small parcel of it.
His Labour and Care take up the most of his life, and his rest and ease have but a very small parcel of it.
po31 n1 cc n1 vvb a-acp dt ds pp-f po31 n1, cc po31 n1 cc n1 vhb p-acp dt j j n1 pp-f pn31.
(20) sermon (DIV1)
260
Page 194
2653
It may be as soon as he has by any means scraped together a plentiful portion of this world,
It may be as soon as he has by any means scraped together a plentiful portion of this world,
pn31 vmb vbi a-acp av c-acp pns31 vhz p-acp d n2 vvn av dt j n1 pp-f d n1,
(20) sermon (DIV1)
260
Page 194
2654
and then proposes to himself to sit down and enjoy it, he is then suddenly snatcht away from all by Death.
and then proposes to himself to fit down and enjoy it, he is then suddenly snatched away from all by Death.
cc av vvz p-acp px31 pc-acp vvi a-acp cc vvi pn31, pns31 vbz av av-j vvd av p-acp d p-acp n1.
(20) sermon (DIV1)
260
Page 194
2655
Let us say then with the Psalmist, Verily every man in his best Estate is altogether Vanity;
Let us say then with the Psalmist, Verily every man in his best Estate is altogether Vanity;
vvb pno12 vvi av p-acp dt n1, av-j d n1 p-acp po31 js n1 vbz av n1;
(20) sermon (DIV1)
260
Page 194
2656
and by Consequence it must be true what our Text says, He that soweth Iniquity, shall reap but Vanity. And this I think to be now sufficiently prov'd.
and by Consequence it must be true what our Text Says, He that Soweth Iniquity, shall reap but Vanity. And this I think to be now sufficiently proved.
cc p-acp n1 pn31 vmb vbi j r-crq po12 n1 vvz, pns31 cst vvz n1, vmb vvi p-acp n1. cc d pns11 vvb pc-acp vbi av av-j vvn.
(20) sermon (DIV1)
260
Page 194
2657
APPLICATION.
APPLICATION.
n1.
(21) application (DIV2)
260
Page 195
2658
I shall now briefly suggest some use that we may make of these things and conclude.
I shall now briefly suggest Some use that we may make of these things and conclude.
pns11 vmb av av-j vvi d n1 cst pns12 vmb vvi pp-f d n2 cc vvi.
(21) application (DIV2)
261
Page 195
2659
1. These Justifie the Providence of God in permitting the outward Prosperity of wicked men, and should keep us from being any way disturbed when we observe it.
1. These Justify the Providence of God in permitting the outward Prosperity of wicked men, and should keep us from being any Way disturbed when we observe it.
crd np1 vvi dt n1 pp-f np1 p-acp vvg dt j n1 pp-f j n2, cc vmd vvi pno12 p-acp vbg d n1 vvn c-crq pns12 vvb pn31.
(21) application (DIV2)
262
Page 195
2660
The foregoing Discourse does abundantly demonstrate that this is a thing very well consisting with a Providence,
The foregoing Discourse does abundantly demonstrate that this is a thing very well consisting with a Providence,
dt vvg n1 vdz av-j vvi cst d vbz dt n1 av av vvg p-acp dt n1,
(21) application (DIV2)
262
Page 195
2661
and agreeing enough with the Wisdom and Justice of it. God gives them but a poor, low, mean and outward prosperity:
and agreeing enough with the Wisdom and justice of it. God gives them but a poor, low, mean and outward Prosperity:
cc vvg av-d p-acp dt n1 cc n1 pp-f pn31. np1 vvz pno32 p-acp dt j, j, j cc j n1:
(21) application (DIV2)
262
Page 195
2662
That may be said of any wicked mans Prosperity, which the Prophet says of theirs who were the Enemies of God's Church, Isa. 29. 8. It shall be as when an hungry man dreameth, and behold, he eateth;
That may be said of any wicked men Prosperity, which the Prophet Says of theirs who were the Enemies of God's Church, Isaiah 29. 8. It shall be as when an hungry man dreameth, and behold, he Eateth;
cst vmb vbi vvn pp-f d j ng1 n1, r-crq dt n1 vvz pp-f png32 r-crq vbdr dt n2 pp-f npg1 n1, np1 crd crd pn31 vmb vbi a-acp c-crq dt j n1 vvz, cc vvi, pns31 vvz;
(21) application (DIV2)
262
Page 195
2663
but he awaketh, and his Soul is empty: Or as when a thirsty man dreameth, and behold, he drinketh;
but he awakes, and his Soul is empty: Or as when a thirsty man dreameth, and behold, he Drinketh;
cc-acp pns31 vvz, cc po31 n1 vbz j: cc c-acp c-crq dt j n1 vvz, cc vvi, pns31 vvz;
(21) application (DIV2)
262
Page 195
2664
but he awaketh, and behold, he is faint, and his Soul hath Appetite;
but he awakes, and behold, he is faint, and his Soul hath Appetite;
cc-acp pns31 vvz, cc vvi, pns31 vbz j, cc po31 n1 vhz n1;
(21) application (DIV2)
262
Page 195
2665
so shall the multitude be (says he) of all the Nations that fight against Mount Sion. so shall the multitude be (Says he) of all the nations that fight against Mount Sion.
av vmb dt n1 vbb (vvz pns31) pp-f d dt n2 cst vvb p-acp n1 np1.
(21) application (DIV2)
262
Page 195
2666
Wicked men can have no content, no satisfaction in their Prosperity.
Wicked men can have no content, no satisfaction in their Prosperity.
j n2 vmb vhi dx n1, dx n1 p-acp po32 n1.
(21) application (DIV2)
262
Page 195
2667
We value these low outward goods too highly, we account them better than they are when we envy an ill man the possession of them:
We valve these low outward goods too highly, we account them better than they Are when we envy an ill man the possession of them:
pns12 vvb d j j n2-j av av-j, pns12 vvb pno32 av-jc cs pns32 vbr c-crq pns12 vvb dt j-jn n1 dt n1 pp-f pno32:
(21) application (DIV2)
262
Page 195
2668
These are such things as a man may have without the favour and blessing of God:
These Are such things as a man may have without the favour and blessing of God:
d vbr d n2 p-acp dt n1 vmb vhi p-acp dt n1 cc n1 pp-f np1:
(21) application (DIV2)
262
Page 195
2669
A man may have them and not enjoy them.
A man may have them and not enjoy them.
dt n1 vmb vhi pno32 cc xx vvi pno32.
(21) application (DIV2)
262
Page 195
2670
When we see the gaudy outside of a sinners condition, and are apt to call the proud fool happy for it, let us consider what may dwell within him at the same time;
When we see the gaudy outside of a Sinners condition, and Are apt to call the proud fool happy for it, let us Consider what may dwell within him At the same time;
c-crq pns12 vvb dt j n1-an pp-f dt ng1 n1, cc vbr j p-acp vvb dt j n1 j p-acp pn31, vvb pno12 vvi r-crq vmb vvi p-acp pno31 p-acp dt d n1;
(21) application (DIV2)
262
Page 196
2671
and there perhaps we may see shamefull folly, hurtfull vices, uneasy passions;
and there perhaps we may see shameful folly, hurtful vices, uneasy passion;
cc a-acp av pns12 vmb vvi j n1, j n2, j n2;
(21) application (DIV2)
262
Page 196
2672
He is perhaps held bound in the chains of his Sins, and his own disorderly Appetites and Passions are his cruel tormentors;
He is perhaps held bound in the chains of his Sins, and his own disorderly Appetites and Passion Are his cruel tormentors;
pns31 vbz av vvn vvn p-acp dt n2 pp-f po31 n2, cc po31 d j n2 cc n2 vbr po31 j n2;
(21) application (DIV2)
262
Page 196
2673
and can we think such a man highly favoured, or so much deserving envy as Disdain or Pity? Let us consider too the short continuance of all this felicity,
and can we think such a man highly favoured, or so much deserving envy as Disdain or Pity? Let us Consider too the short Continuance of all this felicity,
cc vmb pns12 vvi d dt n1 av-j vvn, cc av d j-vvg n1 p-acp n1 cc n1? vvb pno12 vvi av dt j n1 pp-f d d n1,
(21) application (DIV2)
262
Page 196
2674
and not be afraid of these men, not be discouraged in our duty, nor impatient if we suffer by them.
and not be afraid of these men, not be discouraged in our duty, nor impatient if we suffer by them.
cc xx vbi j pp-f d n2, xx vbi vvn p-acp po12 n1, ccx j cs pns12 vvb p-acp pno32.
(21) application (DIV2)
262
Page 196
2675
For they shall soon be cut down as the grass, and wither as the green herb, Psal. 37. 2. Within a little while the powerful wicked men will be weak, and the rich poor.For they shall soon be Cut down as the grass, and wither as the green herb, Psalm 37. 2. Within a little while the powerful wicked men will be weak, and the rich poor.
c-acp pns32 vmb av vbi vvn a-acp p-acp dt n1, cc vvi p-acp dt j-jn n1, np1 crd crd p-acp dt j cs dt j j n2 vmb vbi j, cc dt j j.
(21) application (DIV2)
262
Page 196
2676
He whose Pride and Ambition troubled all the world, and could not be contented with the bounds of a large Kingdom, shall in a little time be stript of all his greatness, be confin'd within the compass of a few feet of Earth,
He whose Pride and Ambition troubled all the world, and could not be contented with the bounds of a large Kingdom, shall in a little time be stripped of all his greatness, be confined within the compass of a few feet of Earth,
pns31 rg-crq n1 cc n1 vvn d dt n1, cc vmd xx vbi vvn p-acp dt n2 pp-f dt j n1, vmb p-acp dt j n1 vbi vvn pp-f d po31 n1, vbb vvn p-acp dt n1 pp-f dt d n2 pp-f n1,
(21) application (DIV2)
262
Page 196
2677
and become Prisoner to a Grave. 2. To conclude:
and become Prisoner to a Grave. 2. To conclude:
cc vvi n1 p-acp dt j. crd p-acp vvi:
(21) application (DIV2)
262
Page 196
2678
Let what has been said be able to turn us all from a wicked to a good and vertuous course of Life.
Let what has been said be able to turn us all from a wicked to a good and virtuous course of Life.
vvb r-crq vhz vbn vvn vbi j pc-acp vvi pno12 d p-acp dt j p-acp dt j cc j n1 pp-f n1.
(21) application (DIV2)
263
Page 196
2679
Let us resolve to leave an unprofitable course of Life;
Let us resolve to leave an unprofitable course of Life;
vvb pno12 vvi pc-acp vvi dt j n1 pp-f n1;
(21) application (DIV2)
263
Page 196
2680
and cease to spend our Labour for that which is not Bread, and our Mony for that which will not profit us.
and cease to spend our Labour for that which is not Bred, and our Money for that which will not profit us.
cc vvb pc-acp vvi po12 n1 p-acp d r-crq vbz xx n1, cc po12 n1 p-acp d r-crq vmb xx vvi pno12.
(21) application (DIV2)
263
Page 196
2681
Let us not endure the Thoughts of losing a Life, of living to no good purpose, to no advantage to our selves:
Let us not endure the Thoughts of losing a Life, of living to no good purpose, to no advantage to our selves:
vvb pno12 xx vvi dt n2 pp-f vvg dt n1, pp-f vvg p-acp dx j n1, p-acp dx n1 p-acp po12 n2:
(21) application (DIV2)
263
Page 196
2682
'tis altogether foolish and unbecoming our reason to chuse a vain life, and to aim at no good and profitable end.
it's altogether foolish and unbecoming our reason to choose a vain life, and to aim At no good and profitable end.
pn31|vbz av j cc j po12 n1 pc-acp vvi dt j n1, cc pc-acp vvi p-acp dx j cc j n1.
(21) application (DIV2)
263
Page 196
2683
But this will appear a very great and strong argument if we will consider too that this course of life as it will not profit, 'twill hurt us;
But this will appear a very great and strong argument if we will Consider too that this course of life as it will not profit, it'll hurt us;
p-acp d vmb vvi dt j j cc j n1 cs pns12 vmb vvi av cst d n1 pp-f n1 c-acp pn31 vmb xx vvi, pn31|vmb vvi pno12;
(21) application (DIV2)
264
Page 197
2684
as it can afford no great advantage, it will bring great damage:
as it can afford no great advantage, it will bring great damage:
c-acp pn31 vmb vvi dx j n1, pn31 vmb vvi j n1:
(21) application (DIV2)
264
Page 197
2685
It forfeits and loses us the favour of God, the everlasting happiness he would bestow on us:
It forfeits and loses us the favour of God, the everlasting happiness he would bestow on us:
pn31 vvz cc vvz pno12 dt n1 pp-f np1, dt j n1 pns31 vmd vvi p-acp pno12:
(21) application (DIV2)
264
Page 197
2686
It provokes his wrath and tends to everlasting misery;
It provokes his wrath and tends to everlasting misery;
pn31 vvz po31 n1 cc vvz p-acp j n1;
(21) application (DIV2)
264
Page 197
2687
and should we follow such a course for no advantage, to get nothing that is of any great worth by it? It greatly heightens the guilt and folly of Sin, that there is so little reason for it, so little inducement to it;
and should we follow such a course for no advantage, to get nothing that is of any great worth by it? It greatly heightens the guilt and folly of since, that there is so little reason for it, so little inducement to it;
cc vmd pns12 vvi d dt n1 p-acp dx n1, pc-acp vvi pix cst vbz pp-f d j n1 p-acp pn31? pn31 av-j vvz dt n1 cc n1 pp-f n1, cst pc-acp vbz av j n1 p-acp pn31, av j n1 p-acp pn31;
(21) application (DIV2)
264
Page 197
2688
It is a thing unnecessary and unprofitable.
It is a thing unnecessary and unprofitable.
pn31 vbz dt n1 j cc j.
(21) application (DIV2)
264
Page 197
2689
Let us all then resolve immediately to forsake the ways of Sin, and betake our selves to a course of Vertue and Religion.
Let us all then resolve immediately to forsake the ways of since, and betake our selves to a course of Virtue and Religion.
vvb pno12 d av vvb av-j pc-acp vvi dt n2 pp-f n1, cc vvb po12 n2 p-acp dt n1 pp-f n1 cc n1.
(21) application (DIV2)
264
Page 197
2690
We shall find that in keeping the Commands of God there is great Reward. We shall not serve God for nought tho' we serve the Devil so:
We shall find that in keeping the Commands of God there is great Reward. We shall not serve God for nought though we serve the devil so:
pns12 vmb vvi cst p-acp vvg dt vvz pp-f np1 a-acp vbz j n1. pns12 vmb xx vvi np1 p-acp pix cs pns12 vvb dt n1 av:
(21) application (DIV2)
264
Page 197
2691
Our Labour shall not be in vain in the Lord; tho' if we sow Iniquity we can reap but Vanity. Our Labour shall not be in vain in the Lord; though if we sow Iniquity we can reap but Vanity.
po12 n1 vmb xx vbi p-acp j p-acp dt n1; cs cs pns12 vvb n1 pns12 vmb vvi p-acp n1.
(21) application (DIV2)
264
Page 197
2692
THE PRAYER. O Most great and most righteous God! the Heaven of Heavens cannot contain thee;
THE PRAYER. Oh Most great and most righteous God! the Heaven of Heavens cannot contain thee;
dt n1. uh av-ds j cc av-ds j np1 dt n1 pp-f n2 vmbx vvi pno21;
(22) prayer (DIV2)
264
Page 198
2693
nor can any time set Bounds to thy Duration; nor the power of any Creature can resist thee.
nor can any time Set Bounds to thy Duration; nor the power of any Creature can resist thee.
ccx vmb d n1 vvd n2 p-acp po21 n1; ccx dt n1 pp-f d n1 vmb vvi pno21.
(22) prayer (DIV2)
265
Page 198
2694
Thou art worthy to be fear'd and had in reverence by all that draw nigh unto shee.
Thou art worthy to be feared and had in Reverence by all that draw High unto she.
pns21 vb2r j pc-acp vbi vvn cc vhd p-acp n1 p-acp d cst vvb av-j p-acp pns31.
(22) prayer (DIV2)
265
Page 198
2695
We adore and worship thee, O Lord, who art every where present and knowest all things.
We adore and worship thee, Oh Lord, who art every where present and Knowest all things.
pns12 vvb cc vvb pno21, uh n1, r-crq n1 d q-crq j cc vv2 d n2.
(22) prayer (DIV2)
265
Page 198
2696
Thine Eyes behold, and thine Eyelies try the Children of Men.
Thine Eyes behold, and thine Eyelies try the Children of Men.
po21 n2 vvb, cc po21 n2 vvi dt n2 pp-f n2.
(22) prayer (DIV2)
265
Page 198
2697
And thou, O Lord, dost dispose of us all as pleaseth thee, thy Kingdom ruleth over all.
And thou, Oh Lord, dost dispose of us all as Pleases thee, thy Kingdom Ruleth over all.
cc pns21, uh n1, vd2 vvi pp-f pno12 d c-acp vvz pno21, po21 n1 vvz p-acp d.
(22) prayer (DIV2)
265
Page 198
2698
If thou favour us, it is well with us: If thou hide thy Face, we are troubled and afflicted;
If thou favour us, it is well with us: If thou hide thy Face, we Are troubled and afflicted;
cs pns21 vvb pno12, pn31 vbz av p-acp pno12: cs pns21 vvb po21 n1, pns12 vbr vvn cc vvn;
(22) prayer (DIV2)
265
Page 198
2699
if thou take away our Breath, we die, and return to the Dust from whence ▪ we were Created.
if thou take away our Breath, we die, and return to the Dust from whence ▪ we were Created.
cs pns21 vvb av po12 n1, pns12 vvb, cc vvi p-acp dt n1 p-acp c-crq ▪ pns12 vbdr vvn.
(22) prayer (DIV2)
265
Page 198
2700
We do entirely depend upon thee, and in thy Hand is our Breath and all our Ways.
We do entirely depend upon thee, and in thy Hand is our Breath and all our Ways.
pns12 vdb av-j vvi p-acp pno21, cc p-acp po21 n1 vbz po12 n1 cc d po12 n2.
(22) prayer (DIV2)
265
Page 198
2701
But, alas, how little do we foolish Creatures consider these things!
But, alas, how little doe we foolish Creatures Consider these things!
p-acp, uh, c-crq j n1 pns12 j n2 vvb d n2!
(22) prayer (DIV2)
265
Page 198
2702
when we live as without God in the World, when we take little care how we behave our selves in thy sight.
when we live as without God in the World, when we take little care how we behave our selves in thy sighed.
c-crq pns12 vvb a-acp p-acp np1 p-acp dt n1, c-crq pns12 vvb j n1 c-crq pns12 vvi po12 n2 p-acp po21 n1.
(22) prayer (DIV2)
265
Page 198
2703
We do not regard and seek an Interest in thy favour as our greatest Happiness; nor have we so fear'd thy Displeasure as we should.
We do not regard and seek an Interest in thy favour as our greatest Happiness; nor have we so feared thy Displeasure as we should.
pns12 vdb xx vvi cc vvi dt n1 p-acp po21 n1 p-acp po12 js n1; ccx vhb pns12 av vvn po21 n1 c-acp pns12 vmd.
(22) prayer (DIV2)
265
Page 198
2704
Oh how foolish and mistaken have we been, while we have thought to mend our Condition,
O how foolish and mistaken have we been, while we have Thought to mend our Condition,
uh q-crq j cc j-vvn vhb pns12 vbn, cs pns12 vhb vvn pc-acp vvi po12 n1,
(22) prayer (DIV2)
265
Page 198
2705
or profit our selves by doing ill, or to do our selves any good by breaking thy Laws!
or profit our selves by doing ill, or to do our selves any good by breaking thy Laws!
cc vvi po12 n2 p-acp vdg n-jn, cc pc-acp vdi po12 n2 d j p-acp vvg po21 n2!
(22) prayer (DIV2)
265
Page 198
2706
In vain do we ever attempt to be Happy in ways offensive to the pure Eyes of thy Glory.
In vain doe we ever attempt to be Happy in ways offensive to the pure Eyes of thy Glory.
p-acp j n1 pns12 av vvi pc-acp vbi j p-acp n2 j p-acp dt j n2 pp-f po21 n1.
(22) prayer (DIV2)
265
Page 198
2707
Thou wilt sooner or later reward every Man according to his Works.
Thou wilt sooner or later reward every Man according to his Works.
pns21 vm2 av-c cc jc n1 d n1 vvg p-acp po31 vvz.
(22) prayer (DIV2)
265
Page 198
2708
We believe, O Lord, according to thy Word and thy just Sentence and Doom that Evil pursueth Sinners:
We believe, Oh Lord, according to thy Word and thy just Sentence and Doom that Evil pursueth Sinners:
pns12 vvb, uh n1, vvg p-acp po21 n1 cc po21 j n1 cc n1 cst n-jn vvz n2:
(22) prayer (DIV2)
265
Page 198
2709
That all the Profits and Pleasures which we can gain or enjoy by Wickedness are very vain and worthless;
That all the Profits and Pleasures which we can gain or enjoy by Wickedness Are very vain and worthless;
cst d dt n2 cc n2 r-crq pns12 vmb vvi cc vvi p-acp n1 vbr av j cc j;
(22) prayer (DIV2)
265
Page 198
2710
that in pursuing such we should weary our selves for very Vanity. Convince us we pray thee, O Lord, steadily and effectually of these things;
that in pursuing such we should weary our selves for very Vanity. Convince us we pray thee, Oh Lord, steadily and effectually of these things;
cst p-acp vvg d pns12 vmd vvi po12 n2 p-acp j n1. vvi pno12 pns12 vvb pno21, uh n1, av-j cc av-j pp-f d n2;
(22) prayer (DIV2)
265
Page 198
2711
let us not sell our Souls for nought; let us not spend our Life in the pursuit of shadows, and neglect substantial things;
let us not fell our Souls for nought; let us not spend our Life in the pursuit of shadows, and neglect substantial things;
vvb pno12 xx vvi po12 n2 p-acp pix; vvb pno12 xx vvi po12 n1 p-acp dt n1 pp-f n2, cc vvb j n2;
(22) prayer (DIV2)
265
Page 199
2712
teach us that he who sows unto the Flesh, shall of the Flesh reap Corruption. And make us to believe, that in keeping thy Commands there is great Reward;
teach us that he who Sovus unto the Flesh, shall of the Flesh reap Corruption. And make us to believe, that in keeping thy Commands there is great Reward;
vvb pno12 d pns31 r-crq n2 p-acp dt n1, vmb pp-f dt n1 vvb n1. cc vvb pno12 pc-acp vvi, cst p-acp vvg po21 vvz a-acp vbz j n1;
(22) prayer (DIV2)
265
Page 199
2713
to believe that thou art, and art a Rewarder of those that diligently seek thee; that we shall not serve God for nought:
to believe that thou art, and art a Rewarder of those that diligently seek thee; that we shall not serve God for nought:
pc-acp vvi cst pns21 vb2r, cc n1 dt n1 pp-f d cst av-j vvb pno21; d pns12 vmb xx vvi np1 p-acp pix:
(22) prayer (DIV2)
265
Page 199
2714
But if we do by patient continuance in well-doing seek for Glory and Honour, and Immortality, we shall obtain eternal Life.
But if we do by patient Continuance in welldoing seek for Glory and Honour, and Immortality, we shall obtain Eternal Life.
cc-acp cs pns12 vdb p-acp j n1 p-acp n1 vvi p-acp n1 cc n1, cc n1, pns12 vmb vvi j n1.
(22) prayer (DIV2)
265
Page 199
2715
Let thy bounteous and faithful Promises effectually allure us from the ways of Folly and Perdition.
Let thy bounteous and faithful Promises effectually allure us from the ways of Folly and Perdition.
vvb po21 j cc j vvz av-j vvb pno12 p-acp dt n2 pp-f n1 cc n1.
(22) prayer (DIV2)
265
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2716
O that we were so wise, as constantly to take thy Testimonies for our heritage!
O that we were so wise, as constantly to take thy Testimonies for our heritage!
sy cst pns12 vbdr av j, c-acp av-j pc-acp vvi po21 n2 p-acp po12 n1!
(22) prayer (DIV2)
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to desireabove all things the Happiness which thou hast prepared for them that love and serve thee!
to desireabove all things the Happiness which thou hast prepared for them that love and serve thee!
pc-acp vvi d n2 dt n1 r-crq pns21 vh2 vvn p-acp pno32 cst vvb cc vvi pno21!
(22) prayer (DIV2)
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O turn thou, we humbly pray, the Byass and Propensity of our Souls that way! Give us not up to the choice and pursuit of this World;
O turn thou, we humbly pray, the Bias and Propensity of our Souls that Way! Give us not up to the choice and pursuit of this World;
sy vvb pns21, pns12 av-j vvb, dt n1 cc n1 pp-f po12 n2 cst n1! vvb pno12 xx a-acp p-acp dt n1 cc n1 pp-f d n1;
(22) prayer (DIV2)
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condemn us not to have all our Portion in this short, miserable and transitory Life.
condemn us not to have all our Portion in this short, miserable and transitory Life.
vvb pno12 xx pc-acp vhi d po12 n1 p-acp d j, j cc j n1.
(22) prayer (DIV2)
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Strengthen and encrease our Faith of unseen things, that it may be in us the Evidence of things not seen,
Strengthen and increase our Faith of unseen things, that it may be in us the Evidence of things not seen,
vvb cc vvi po12 n1 pp-f j n2, cst pn31 vmb vbi p-acp pno12 dt n1 pp-f n2 xx vvn,
(22) prayer (DIV2)
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and the Substance of things hoped for:
and the Substance of things hoped for:
cc dt n1 pp-f n2 vvn p-acp:
(22) prayer (DIV2)
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and let this quicken, let this encourage us at all times to our Duty, by assuring us that our Labour shall not be in vain in the Lord.
and let this quicken, let this encourage us At all times to our Duty, by assuring us that our Labour shall not be in vain in the Lord.
cc vvb d vvi, vvb d vvi pno12 p-acp d n2 p-acp po12 n1, p-acp vvg pno12 cst po12 n1 vmb xx vbi p-acp j p-acp dt n1.
(22) prayer (DIV2)
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By alluring us of everlasting Rest to reward our Labours in well-doing, of our having fulness of Joy in thy Presence,
By alluring us of everlasting Rest to reward our Labours in welldoing, of our having fullness of Joy in thy Presence,
p-acp vvg pno12 pp-f j n1 pc-acp vvi po12 n2 p-acp n1, pp-f po12 vhg n1 pp-f n1 p-acp po21 n1,
(22) prayer (DIV2)
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and Rivers of Pleasures at thy Right hand for evermore.
and rivers of Pleasures At thy Right hand for evermore.
cc n2 pp-f n2 p-acp po21 j-jn n1 p-acp av.
(22) prayer (DIV2)
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Deliver us, O Spirit of Truth, from all the deceits of the World, the Flesh and the Devil;
Deliver us, Oh Spirit of Truth, from all the Deceits of the World, the Flesh and the devil;
vvb pno12, uh n1 pp-f n1, p-acp d dt n2 pp-f dt n1, dt n1 cc dt n1;
(22) prayer (DIV2)
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lead us into all Truth necessary for us to know in order to Salvation, and make us to pursue the things which make for our everlasting Peace.
led us into all Truth necessary for us to know in order to Salvation, and make us to pursue the things which make for our everlasting Peace.
vvb pno12 p-acp d n1 j p-acp pno12 pc-acp vvi p-acp n1 p-acp n1, cc vvb pno12 pc-acp vvi dt n2 r-crq vvb p-acp po12 j n1.
(22) prayer (DIV2)
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Give us, we pray thee, a Treasure in Heaven, through the merits of Jesus Christ. In whose Name we humbly make our Prayers and Supplications for all Men:
Give us, we pray thee, a Treasure in Heaven, through the merits of jesus christ. In whose Name we humbly make our Prayers and Supplications for all Men:
vvb pno12, pns12 vvb pno21, dt n1 p-acp n1, p-acp dt n2 pp-f np1 np1. p-acp rg-crq n1 pns12 av-j vvb po12 n2 cc n2 p-acp d n2:
(22) prayer (DIV2)
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Give, O Lord, to all Nations Unity, Peace and Concord;
Give, Oh Lord, to all nations Unity, Peace and Concord;
vvb, uh n1, p-acp d n2 n1, n1 cc n1;
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and pour out thy Spirit upon all Flesh, that they may all know thee from the least to the greatest.
and pour out thy Spirit upon all Flesh, that they may all know thee from the least to the greatest.
cc vvb av po21 n1 p-acp d n1, cst pns32 vmb d vvi pno21 p-acp dt ds p-acp dt js.
(22) prayer (DIV2)
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Bless thy Church and prosper it, and make it yet more Holy and more Universal.
Bless thy Church and prosper it, and make it yet more Holy and more Universal.
np1 po21 n1 cc vvi pn31, cc vvi pn31 av av-dc j cc av-dc j-u.
(22) prayer (DIV2)
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Bring in all Jews, Turks, Infidels and Hereticks into the way of thy Truth, and into the way of Salvation.
Bring in all jews, Turks, Infidels and Heretics into the Way of thy Truth, and into the Way of Salvation.
vvb p-acp d np2, np1, n2 cc n2 p-acp dt n1 pp-f po21 n1, cc p-acp dt n1 pp-f n1.
(22) prayer (DIV2)
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We pray thee pour down thy abundant Blessings upon these Nations wherein we live; deliver us from those that hate us:
We pray thee pour down thy abundant Blessings upon these nations wherein we live; deliver us from those that hate us:
pns12 vvb pno21 vvb a-acp po21 j n2 p-acp d n2 c-crq pns12 vvb; vvb pno12 p-acp d cst vvb pno12:
(22) prayer (DIV2)
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continue to us thy true Religion establisht among us in the Administrations of it, and continue us in the due and universal Practice of what it teaches and requires of us.
continue to us thy true Religion established among us in the Administrations of it, and continue us in the due and universal Practice of what it Teaches and requires of us.
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(22) prayer (DIV2)
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Bless, we pray thee, our King and Queen, and Magistrates;
Bless, we pray thee, our King and Queen, and Magistrates;
np1, pns12 vvb pno21, po12 n1 cc n1, cc n2;
(22) prayer (DIV2)
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be thou their Guide and Defence, and make them useful Instruments to promote thy Glory amongst us, and our Happiness.
be thou their Guide and Defence, and make them useful Instruments to promote thy Glory among us, and our Happiness.
vbb pns21 po32 n1 cc n1, cc vvi pno32 j n2 pc-acp vvi po21 n1 p-acp pno12, cc po12 n1.
(22) prayer (DIV2)
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Let us know those that are over us in the Lord and admonish us, those who are thy Ministers in Holy things,
Let us know those that Are over us in the Lord and admonish us, those who Are thy Ministers in Holy things,
vvb pno12 vvi d cst vbr a-acp pno12 p-acp dt n1 cc vvb pno12, d r-crq vbr po21 n2 p-acp j n2,
(22) prayer (DIV2)
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and esteem them very highly in Love for their Works sake, and follow their Godly Counsels, and good Examples.
and esteem them very highly in Love for their Works sake, and follow their Godly Counsels, and good Examples.
cc vvb pno32 av av-j p-acp n1 p-acp po32 vvz n1, cc vvi po32 j n2, cc j n2.
(22) prayer (DIV2)
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2738
Grant, we beseech thee, that the means of Grace which we have this Day enjoy'd, may be effectual upon us to the Salvation of our Souls.
Grant, we beseech thee, that the means of Grace which we have this Day enjoyed, may be effectual upon us to the Salvation of our Souls.
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(22) prayer (DIV2)
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2739
Pardon the imperfections of our Services, and graciously accept them through the merits of Jesus Christ.
Pardon the imperfections of our Services, and graciously accept them through the merits of jesus christ.
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(22) prayer (DIV2)
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In whose Name we present and dedicate our selves to thee, we recommend our Relations and Friends to thy Mercy,
In whose Name we present and dedicate our selves to thee, we recommend our Relations and Friends to thy Mercy,
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(22) prayer (DIV2)
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and all that are desolate and afflicted; and we pray for the pardon and conversion of our Enemies.
and all that Are desolate and afflicted; and we pray for the pardon and conversion of our Enemies.
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(22) prayer (DIV2)
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2742
We commit our selves to the Care of thy Providence this Night, beseeching thee to keep us in safety while we are not in a Condition to look to our selves:
We commit our selves to the Care of thy Providence this Night, beseeching thee to keep us in safety while we Are not in a Condition to look to our selves:
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(22) prayer (DIV2)
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2743
And if it shall please thee to add yet more days to our Lives, we desire to spend them all in thy excellent Service;
And if it shall please thee to add yet more days to our Lives, we desire to spend them all in thy excellent Service;
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(22) prayer (DIV2)
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to which purpose we humbly implore the continual Guidance of thy Spirit, to whom with the Father and the Son, one Infinite and Eternal God, we ascribe all Praise and Glory, for ever and ever. Our Father, &c.
to which purpose we humbly implore the continual Guidance of thy Spirit, to whom with the Father and the Son, one Infinite and Eternal God, we ascribe all Praise and Glory, for ever and ever. Our Father, etc.
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(22) prayer (DIV2)
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GOD's Hatred of Sin Demonstrated and Improv'd.
GOD's Hatred of since Demonstrated and Improved.
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(23) sermon (DIV1)
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2746
Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour, Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
vvb pno12 vvi. vvb pno12, uh n1, p-acp d po12 n2-vdg p-acp po21 av-ds j n1,
(23) sermon (DIV1)
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2747
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
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(23) sermon (DIV1)
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2748
and finally by thy Mercy obtain Everlasting Life, through Jesus Christ our Lord. and finally by thy Mercy obtain Everlasting Life, through jesus christ our Lord.
cc av-j p-acp po21 n1 vvi j n1, p-acp np1 np1 po12 n1.
(23) sermon (DIV1)
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2749
Amen. Prov. 15. 9. Former Part. The Way of the Wicked is an Abomination to the Lord.
Amen. Curae 15. 9. Former Part. The Way of the Wicked is an Abomination to the Lord.
uh-n. np1 crd crd j n1 dt n1 pp-f dt j vbz dt n1 p-acp dt n1.
(23) sermon (DIV1)
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IT is in the Heart of most Sinners, that God takes little or no notice of what is done by us here below,
IT is in the Heart of most Sinners, that God Takes little or no notice of what is done by us Here below,
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(23) sermon (DIV1)
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2751
or if he does take notice, that 'tis without any concern about what we do:
or if he does take notice, that it's without any concern about what we do:
cc cs pns31 vdz vvi n1, cst pn31|vbz p-acp d vvb p-acp r-crq pns12 vdb:
(23) sermon (DIV1)
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They do not think those things offend him which they encline to, and which are pleasing to themselves;
They do not think those things offend him which they incline to, and which Are pleasing to themselves;
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(23) sermon (DIV1)
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2753
nor will believe that he is so displeased as some represent him to be with any of their Actions.
nor will believe that he is so displeased as Some represent him to be with any of their Actions.
ccx vmb vvi cst pns31 vbz av vvn p-acp d vvi pno31 pc-acp vbi p-acp d pp-f po32 n2.
(23) sermon (DIV1)
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2754
And from hence it is so small and light a matter with many to do those things which are sinful:
And from hence it is so small and Light a matter with many to do those things which Are sinful:
cc p-acp av pn31 vbz av j cc av-j dt n1 p-acp d pc-acp vdi d n2 r-crq vbr j:
(23) sermon (DIV1)
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It is that which many are accustomed, and habituated to do, and are contented to be so.
It is that which many Are accustomed, and habituated to do, and Are contented to be so.
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(23) sermon (DIV1)
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The smallest temptation is able to make a man commit a Sin: Yea without any temptation they will readily run into it;
The Smallest temptation is able to make a man commit a since: Yea without any temptation they will readily run into it;
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(23) sermon (DIV1)
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and instead of avoiding and repelling temptations, they industriously seek them, and delight to entertain them.
and instead of avoiding and repelling temptations, they industriously seek them, and delight to entertain them.
cc av pp-f vvg cc j-vvg n2, pns32 av-j vvi pno32, cc vvb pc-acp vvi pno32.
(23) sermon (DIV1)
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2758
It is become so common a thing to do wickedly, that men have no horrour at any but the very grossest crimes, such as would lessen a man's reputation in the World,
It is become so Common a thing to do wickedly, that men have no horror At any but the very Grossest crimes, such as would lessen a Man's reputation in the World,
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(23) sermon (DIV1)
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2759
or expose him to Penal Laws, and they are but very few. But these things come to pass for want of a due consideration of such Truths,
or expose him to Penal Laws, and they Are but very few. But these things come to pass for want of a due consideration of such Truths,
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(23) sermon (DIV1)
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2760
as that which the Wise-man here delivers, in saying, The way of the wicked is an Abomination to the Lord.
as that which the Wiseman Here delivers, in saying, The Way of the wicked is an Abomination to the Lord.
c-acp d r-crq dt n1 av vvz, p-acp vvg, dt n1 pp-f dt j vbz dt n1 p-acp dt n1.
(23) sermon (DIV1)
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2761
The most Holy and Almighty God takes notice of the Actions of men, is acquainted with all our ways,
The most Holy and Almighty God Takes notice of the Actions of men, is acquainted with all our ways,
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(23) sermon (DIV1)
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and resents with Infinite dislike and hatred, whatever we do that is contrary to his most excellent Commands.
and resents with Infinite dislike and hatred, whatever we do that is contrary to his most excellent Commands.
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It is not an indifferent thing to him what our Actions are:
It is not an indifferent thing to him what our Actions Are:
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But as he that made us has given us Laws for the direction of our Actions,
But as he that made us has given us Laws for the direction of our Actions,
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(23) sermon (DIV1)
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so every transgression of those Laws and Rules, which is that which is call'd Wickedness, is odious and abominable to him.
so every Transgression of those Laws and Rules, which is that which is called Wickedness, is odious and abominable to him.
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2766
A very terrible Consideration this is to those that have not taken any notice of it before, and so have liv'd carelesly;
A very terrible Consideration this is to those that have not taken any notice of it before, and so have lived carelessly;
dt j j n1 d vbz p-acp d cst vhb xx vvn d n1 pp-f pn31 a-acp, cc av vhb vvd av-j;
(23) sermon (DIV1)
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but it is therefore necessary to such, to reclaim them from these offensive ways:
but it is Therefore necessary to such, to reclaim them from these offensive ways:
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2768
And if any man does so well lay it to his heart, as to give it power to do so, he shall find it as happy and comfortable in the fruits and effects of it.
And if any man does so well lay it to his heart, as to give it power to do so, he shall find it as happy and comfortable in the fruits and effects of it.
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(23) sermon (DIV1)
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2769
To put you in mind of this, I shall at present fix my Discourse upon it;
To put you in mind of this, I shall At present fix my Discourse upon it;
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and to give it the more force, I shall insist upon these Heads of Discourse concerning it. 1. To confirm and prove what is here said. 2. To shew you the Inferences which we may raise from it. 3. To make some Application.
and to give it the more force, I shall insist upon these Heads of Discourse Concerning it. 1. To confirm and prove what is Here said. 2. To show you the Inferences which we may raise from it. 3. To make Some Application.
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2771
In the first place, I shall endeavour to make this undeniably evident and clear, that The way of the wicked is an Abomination to the Lord.
In the First place, I shall endeavour to make this undeniably evident and clear, that The Way of the wicked is an Abomination to the Lord.
p-acp dt ord n1, pns11 vmb vvi pc-acp vvi d av-j j cc j, cst dt n1 pp-f dt j vbz dt n1 p-acp dt n1.
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2772
To prove this in the shortest and most convincing method, to the reason of Mankind, I shall chuse to insist upon these Arguments, which will shew whence this comes to pass, that the Sins of men are so odious to Almighty God.
To prove this in the Shortest and most convincing method, to the reason of Mankind, I shall choose to insist upon these Arguments, which will show whence this comes to pass, that the Sins of men Are so odious to Almighty God.
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2773
I shall make appear Why it is thus, which will moreover prove That it is so.
I shall make appear Why it is thus, which will moreover prove That it is so.
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2774
And that by the following particulars. 1. There is a sort of contrariety in Sin to the very Nature of God,
And that by the following particulars. 1. There is a sort of contrariety in since to the very Nature of God,
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(23) sermon (DIV1)
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2775
or a peculiar and extraordinary unlikeness to him.
or a peculiar and extraordinary unlikeness to him.
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2776
Upon every thing besides this, that is, upon all that God has made, there is some impression of some of the divine Attributes,
Upon every thing beside this, that is, upon all that God has made, there is Some impression of Some of the divine Attributes,
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(23) sermon (DIV1)
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2777
and so with the Infinite disproportion and inequality between God and a Creature there is yet some likeness:
and so with the Infinite disproportion and inequality between God and a Creature there is yet Some likeness:
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2778
But upon Sin there is nothing of this, it has no Character of any Attribute of God,
But upon since there is nothing of this, it has no Character of any Attribute of God,
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2779
and it utterly defaces all such things upon any Creature, so far as it prevails in that Creature.
and it utterly defaces all such things upon any Creature, so Far as it prevails in that Creature.
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(23) sermon (DIV1)
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2780
His excellent Law is but a Transcript or Copy, as it were, of perfections and excellencies that are in himself;
His excellent Law is but a Transcript or Copy, as it were, of perfections and excellencies that Are in himself;
po31 j n1 vbz p-acp dt n1 cc n1, c-acp pn31 vbdr, pp-f n2 cc n2 cst vbr p-acp px31;
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his Law is holy, just, and good, as he is holy, just, and good:
his Law is holy, just, and good, as he is holy, just, and good:
po31 n1 vbz j, j, cc j, c-acp pns31 vbz j, j, cc j:
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When we break those Laws, then we become as unlike him, as 'tis possible for us to be;
When we break those Laws, then we become as unlike him, as it's possible for us to be;
c-crq pns12 vvb d n2, cs pns12 vvb a-acp av-j pno31, c-acp pn31|vbz j p-acp pno12 pc-acp vbi;
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and we act as he in his Nature does abhor to act.
and we act as he in his Nature does abhor to act.
cc pns12 vvi c-acp pns31 p-acp po31 n1 vdz vvi pc-acp vvi.
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When we despise and dishonour him, and act contrary to that superlative Esteem and profound Reverence which is his due:
When we despise and dishonour him, and act contrary to that superlative Esteem and profound reverence which is his due:
c-crq pns12 vvb cc vvi pno31, cc vvi j-jn p-acp cst j n1 cc j n1 r-crq vbz po31 j-jn:
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This is contrary to what is natural (as we may say) to him;
This is contrary to what is natural (as we may say) to him;
d vbz j-jn p-acp r-crq vbz j (c-acp pns12 vmb vvi) p-acp pno31;
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who does necessarily, and justly esteem himself, and seek his own honour and glory, as he is an infinitely excellent and perfect Being, the source and first cause of all other, and supream to all.
who does necessarily, and justly esteem himself, and seek his own honour and glory, as he is an infinitely excellent and perfect Being, the source and First cause of all other, and supreme to all.
q-crq vdz av-j, cc av-j vvi px31, cc vvi po31 d n1 cc n1, c-acp pns31 vbz dt av-j j cc j vbg, dt n1 cc ord n1 pp-f d n-jn, cc j p-acp d.
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All true and sincere Love is conformity to God: He that dwells in love dwells in God, and God in him;
All true and sincere Love is conformity to God: He that dwells in love dwells in God, and God in him;
av-d j cc j n1 vbz n1 p-acp np1: pns31 cst vvz p-acp n1 vvz p-acp np1, cc np1 p-acp pno31;
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for God is love, says the Apostle, 1 John 4. 16. And then all Malice, and Envy, and all the Exercises of them are contrary to him.for God is love, Says the Apostle, 1 John 4. 16. And then all Malice, and Envy, and all the Exercises of them Are contrary to him.
c-acp np1 vbz n1, vvz dt n1, crd np1 crd crd cc av d n1, cc n1, cc d dt n2 pp-f pno32 vbr j-jn p-acp pno31.
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When we are enrag'd with every little affront, or will not forgive those that injure us, these things are contrary to the Nature of God, who is slow to anger, and willing to be reconcil'd.
When we Are enraged with every little affront, or will not forgive those that injure us, these things Are contrary to the Nature of God, who is slow to anger, and willing to be reconciled.
c-crq pns12 vbr vvn p-acp d j n1, cc vmb xx vvi d cst vvi pno12, d n2 vbr j-jn p-acp dt n1 pp-f np1, r-crq vbz j pc-acp vvi, cc j pc-acp vbi vvn.
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All the filthy and sensual Sins which men commit, carry a Contrariety to the pure and spiritual Nature of God;
All the filthy and sensual Sins which men commit, carry a Contrariety to the pure and spiritual Nature of God;
av-d dt j cc j n2 r-crq n2 vvb, vvb dt n1 p-acp dt j cc j n1 pp-f np1;
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to his just preference and esteem of spiritual Properties and Qualities, before those that are only belonging to material things.
to his just preference and esteem of spiritual Properties and Qualities, before those that Are only belonging to material things.
p-acp po31 j n1 cc n1 pp-f j n2 cc n2, p-acp d cst vbr av-j vvg p-acp j-jn n2.
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When we lie and deceive, and impose upon our Neighbour, this is contrary to the divine Faithfulness and Truth.
When we lie and deceive, and impose upon our Neighbour, this is contrary to the divine Faithfulness and Truth.
c-crq pns12 vvb cc vvi, cc vvi p-acp po12 n1, d vbz j-jn p-acp dt j-jn n1 cc n1.
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When we proudly despise and disdain those that are below us, rather than encourage and comfort them;
When we proudly despise and disdain those that Are below us, rather than encourage and Comfort them;
c-crq pns12 av-j vvi cc vvi d cst vbr a-acp pno12, av-c cs vvi cc vvi pno32;
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and insult over the afflictions and miseries of our Neighbours, rather than endeavour to relieve and help them;
and insult over the afflictions and misery's of our Neighbours, rather than endeavour to relieve and help them;
cc vvb p-acp dt n2 cc n2 pp-f po12 n2, av-c cs vvi pc-acp vvi cc vvi pno32;
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this is directly contrary to the condescending Goodness of the Almighty;
this is directly contrary to the condescending goodness of the Almighty;
d vbz av-j j-jn p-acp dt j-vvg n1 pp-f dt j-jn;
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who though he be infinitely above us all, yet he has regard to and takes care of the meanest of his Creatures,
who though he be infinitely above us all, yet he has regard to and Takes care of the Meanest of his Creatures,
r-crq cs pns31 vbb av-j p-acp pno12 d, av pns31 vhz n1 p-acp cc vvz n1 pp-f dt js pp-f po31 n2,
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and does not despise even the least of them: Thus are the Sins of men contrary to the Nature of the Blessed God.
and does not despise even the least of them: Thus Are the Sins of men contrary to the Nature of the Blessed God.
cc vdz xx vvi av dt ds pp-f pno32: av vbr dt n2 pp-f n2 j-jn p-acp dt n1 pp-f dt j-vvn np1.
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But from hence it must needs come to pass, that they are also abominable and odious to him.
But from hence it must needs come to pass, that they Are also abominable and odious to him.
p-acp p-acp av pn31 vmb av vvi pc-acp vvi, cst pns32 vbr av j cc j p-acp pno31.
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As the most holy God does necessarily love himself, and takes delight in the incomparable Excellencies of his own Nature;
As the most holy God does necessarily love himself, and Takes delight in the incomparable Excellencies of his own Nature;
p-acp dt av-ds j np1 vdz av-j vvi px31, cc vvz n1 p-acp dt j n2 pp-f po31 d n1;
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so that which is thus contrary to those Excellencies, must needs be infinitely detestable and offensive.
so that which is thus contrary to those Excellencies, must needs be infinitely detestable and offensive.
av cst r-crq vbz av j-jn p-acp d n2, vmb av vbi av-j j cc j.
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He can never be out of love with himself, therefore he can never be reconcil'd to any sinfull Act,
He can never be out of love with himself, Therefore he can never be reconciled to any sinful Act,
pns31 vmb av-x vbi av pp-f n1 p-acp px31, av pns31 vmb av-x vbi vvn p-acp d j n1,
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nor take notice of such a thing, without infinite detestation and abhorrence.
nor take notice of such a thing, without infinite detestation and abhorrence.
ccx vvi n1 pp-f d dt n1, p-acp j n1 cc n1.
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2. The Sins of men are contrary to the Creatour's design in making Mankind, and therefore also are an abomination to him.
2. The Sins of men Are contrary to the Creator's Design in making Mankind, and Therefore also Are an abomination to him.
crd dt n2 pp-f n2 vbr j-jn p-acp dt ng1 n1 p-acp vvg n1, cc av av vbr dt n1 p-acp pno31.
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His first and immediate design and end in this, as in all other of his Works, was his own Glory:
His First and immediate Design and end in this, as in all other of his Works, was his own Glory:
po31 ord cc j n1 cc n1 p-acp d, c-acp p-acp d n-jn pp-f po31 vvz, vbds po31 d n1:
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To magnifie and honour himself by the Excellency of his Works, by leaving upon them the Characters of those perfections that made them.
To magnify and honour himself by the Excellency of his Works, by leaving upon them the Characters of those perfections that made them.
pc-acp vvi cc vvi px31 p-acp dt n1 pp-f png31 vvz, p-acp vvg p-acp pno32 dt n2 pp-f d n2 cst vvd pno32.
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And the excellency and worth of his Works is to his praise;
And the excellency and worth of his Works is to his praise;
cc dt n1 cc n1 pp-f po31 vvz vbz p-acp po31 n1;
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hence 'tis said by the Psalmist, All thy works praise thee, O God, Psal. 145. 10. that is, they acknowledge thy glorious Perfections each of them according to their Nature, by representing the Marks and Characters of those that are employ'd in the doing them.
hence it's said by the Psalmist, All thy works praise thee, Oh God, Psalm 145. 10. that is, they acknowledge thy glorious Perfections each of them according to their Nature, by representing the Marks and Characters of those that Are employed in the doing them.
av pn31|vbz vvn p-acp dt n1, d po21 n2 vvb pno21, uh np1, np1 crd crd cst vbz, pns32 vvb po21 j n2 d pp-f pno32 vvg p-acp po32 n1, p-acp vvg dt n2 cc n2 pp-f d cst vbr vvd p-acp dt vdg pno32.
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Now Man having in his constitution an immortal Spirit, which is capable of being wise, just, good and true, the Creatour endow'd him with those Qualifications, that he might represent,
Now Man having in his constitution an immortal Spirit, which is capable of being wise, just, good and true, the Creator endowed him with those Qualifications, that he might represent,
av np1 vhg p-acp po31 n1 dt j n1, r-crq vbz j pp-f vbg j, j, j cc j, dt n1 vvd pno31 p-acp d n2, cst pns31 vmd vvi,
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as far as his Nature was capable, these Excellencies and Perfections of his Authour:
as Far as his Nature was capable, these Excellencies and Perfections of his Author:
c-acp av-j c-acp po31 n1 vbds j, d n2 cc n2 pp-f po31 n1:
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And in retaining these we had done him that honour, as we may speak, but in that we have lost these we cannot pay it.
And in retaining these we had done him that honour, as we may speak, but in that we have lost these we cannot pay it.
cc p-acp vvg d pns12 vhd vdn pno31 d n1, c-acp pns12 vmb vvi, cc-acp p-acp cst pns12 vhb vvn d pns12 vmbx vvi pn31.
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This our Church intimates in her excellent and most instructive Liturgy, when we are there directed to pray to God, that we may be enabled by his Grace, to shew forth his Praise not only with our Lips but in our Lives, by giving up our selves to his service,
This our Church intimates in her excellent and most instructive Liturgy, when we Are there directed to pray to God, that we may be enabled by his Grace, to show forth his Praise not only with our Lips but in our Lives, by giving up our selves to his service,
d po12 n1 vvz p-acp po31 j cc av-ds j n1, c-crq pns12 vbr a-acp vvn pc-acp vvi p-acp np1, cst pns12 vmb vbi vvn p-acp po31 n1, pc-acp vvi av po31 n1 xx av-j p-acp po12 n2 cc-acp p-acp po12 n2, p-acp vvg a-acp po12 n2 p-acp po31 n1,
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and by walking before him in Righteousness and Holiness all our days.
and by walking before him in Righteousness and Holiness all our days.
cc p-acp vvg p-acp pno31 p-acp n1 cc n1 d po12 n2.
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In the Exercises of Righteousness and Holiness, we praise and honour him who made us for such Exercises;
In the Exercises of Righteousness and Holiness, we praise and honour him who made us for such Exercises;
p-acp dt n2 pp-f n1 cc n1, pns12 vvb cc vvi pno31 r-crq vvd pno12 p-acp d n2;
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and that we should therein represent these perfections of our Maker:
and that we should therein represent these perfections of our Maker:
cc cst pns12 vmd av vvi d n2 pp-f po12 n1:
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But when we forsake the Rules of these Vertues in our practice, we deprive him of that Honour.
But when we forsake the Rules of these Virtues in our practice, we deprive him of that Honour.
cc-acp c-crq pns12 vvb dt n2 pp-f d n2 p-acp po12 n1, pns12 vvb pno31 pp-f d n1.
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Again, we may doubtless suppose, that it was the Creatour's design to entertain and delight himself in the reflections (as it were) of his own glorious perfections from the Creatures that he had made:
Again, we may doubtless suppose, that it was the Creator's Design to entertain and delight himself in the reflections (as it were) of his own glorious perfections from the Creatures that he had made:
av, pns12 vmb av-j vvi, cst pn31 vbds dt ng1 n1 pc-acp vvi cc vvi px31 p-acp dt n2 (c-acp pn31 vbdr) pp-f po31 d j n2 p-acp dt n2 cst pns31 vhd vvn:
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And this seems to be intimated at least in the History of the Creation, where he is represented as taking a review of every days work,
And this seems to be intimated At least in the History of the Creation, where he is represented as taking a review of every days work,
cc d vvz pc-acp vbi vvn p-acp ds p-acp dt n1 pp-f dt n1, c-crq pns31 vbz vvn p-acp vvg dt vvi pp-f d n2 vvi,
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and as approving or being pleased with it.
and as approving or being pleased with it.
cc c-acp vvg cc vbg vvn p-acp pn31.
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Now this reflection of his own excellencies, and the satisfaction attending it, he enjoyes in us when we are pure and holy and good and true.
Now this reflection of his own excellencies, and the satisfaction attending it, he enjoys in us when we Are pure and holy and good and true.
av d n1 pp-f po31 d n2, cc dt n1 vvg pn31, pns31 vvz p-acp pno12 c-crq pns12 vbr j cc j cc j cc j.
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But in all our Sins we contradict this design, and do present to his view nothing but what is contrary to his nature, nothing but what is therefore to the utmost degree displeasing to him.
But in all our Sins we contradict this Design, and do present to his view nothing but what is contrary to his nature, nothing but what is Therefore to the utmost degree displeasing to him.
p-acp p-acp d po12 n2 pns12 vvb d n1, cc vdb vvi p-acp po31 n1 pix cc-acp r-crq vbz j-jn p-acp po31 n1, pix cc-acp r-crq vbz av p-acp dt j n1 vvg p-acp pno31.
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And then as this is contrary to his design in making us, it must needs be that the Sins of men must be highly offensive to God.
And then as this is contrary to his Design in making us, it must needs be that the Sins of men must be highly offensive to God.
cc av c-acp d vbz j-jn p-acp po31 n1 p-acp vvg pno12, pn31 vmb av vbi d dt n2 pp-f n2 vmb vbi av-j j p-acp np1.
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His design and end is Just and Excellent, that which frustrates and contradicts it then must be Vile and Unjust.
His Design and end is Just and Excellent, that which frustrates and contradicts it then must be Vile and Unjust.
po31 n1 cc n1 vbz j cc j, cst r-crq vvz cc vvz pn31 av vmb vbi j cc j-u.
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But we speak after the manner of Men when we say that the Almighty and Allwise God does not attain his end in any of his works,
But we speak After the manner of Men when we say that the Almighty and Alwise God does not attain his end in any of his works,
cc-acp pns12 vvb p-acp dt n1 pp-f n2 c-crq pns12 vvb cst dt j-jn cc av np1 vdz xx vvi po31 n1 p-acp d pp-f po31 n2,
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because the necessity of our weak capacities requires this, and his condescending goodness allows it, that we may be the more sensible of what is said of him.
Because the necessity of our weak capacities requires this, and his condescending Goodness allows it, that we may be the more sensible of what is said of him.
c-acp dt n1 pp-f po12 j n2 vvz d, cc po31 j-vvg n1 vvz pn31, cst pns12 vmb vbi dt av-dc j pp-f r-crq vbz vvn pp-f pno31.
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We are therefore to conclude that the sins of men are most highly displeasing to God upon this account from what we may observe in our selves in a like case;
We Are Therefore to conclude that the Sins of men Are most highly displeasing to God upon this account from what we may observe in our selves in a like case;
pns12 vbr av pc-acp vvi cst dt n2 pp-f n2 vbr av-ds av-j vvg p-acp np1 p-acp d n1 p-acp r-crq pns12 vmb vvi p-acp po12 n2 p-acp dt j n1;
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from the discontent and displeasure we conceive when we have laid out much care or labour,
from the discontent and displeasure we conceive when we have laid out much care or labour,
p-acp dt n-jn cc n1 pns12 vvb c-crq pns12 vhb vvn av d n1 cc n1,
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or much cost upon a particular design and it is all frustrate, and comes to nothing of what we expected from it.
or much cost upon a particular Design and it is all frustrate, and comes to nothing of what we expected from it.
cc d n1 p-acp dt j n1 cc pn31 vbz d vvi, cc vvz p-acp pix pp-f r-crq pns12 vvd p-acp pn31.
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3. The Sins of Men contradict all the Rights of the Great Creator, and therefore must needs be detestible to him;
3. The Sins of Men contradict all the Rights of the Great Creator, and Therefore must needs be detestible to him;
crd dt n2 pp-f n2 vvb d dt n2-jn pp-f dt j n1, cc av vmb av vbi j p-acp pno31;
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This necessarily follows from the former:
This necessarily follows from the former:
d av-j vvz p-acp dt j:
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He that makes any thing may design it for what end he pleases, and then he has right to expect it should serve that end which it was made for.
He that makes any thing may Design it for what end he Pleases, and then he has right to expect it should serve that end which it was made for.
pns31 cst vvz d n1 vmb n1 pn31 p-acp r-crq n1 pns31 vvz, cc av pns31 vhz av-jn pc-acp vvi pn31 vmd vvi d n1 r-crq pn31 vbds vvn p-acp.
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Since God raised up the Bodies of our first Parents from the Dust, and breathed into them the breath of Life,
Since God raised up the Bodies of our First Parents from the Dust, and breathed into them the breath of Life,
p-acp np1 vvd a-acp dt n2 pp-f po12 ord n2 p-acp dt n1, cc vvd p-acp pno32 dt n1 pp-f n1,
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and he by a divine and secret operation fashions each of us in the womb,
and he by a divine and secret operation fashions each of us in the womb,
cc pns31 p-acp dt j-jn cc j-jn n1 n2 d pp-f pno12 p-acp dt n1,
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and still formeth the Spirit of man within him, he is then the Authour of all our Faculties and Powers both of Soul and Body.
and still formeth the Spirit of man within him, he is then the Author of all our Faculties and Powers both of Soul and Body.
cc av vvz dt n1 pp-f n1 p-acp pno31, pns31 vbz av dt n1 pp-f d po12 n2 cc n2 d pp-f n1 cc n1.
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And then he has right to design the end and purpose for which we shall serve:
And then he has right to Design the end and purpose for which we shall serve:
cc av pns31 vhz av-jn p-acp n1 dt n1 cc n1 p-acp r-crq pns12 vmb vvi:
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And he directs us to that end by the Rule of his most excellent Laws;
And he directs us to that end by the Rule of his most excellent Laws;
cc pns31 vvz pno12 p-acp d n1 p-acp dt n1 pp-f po31 av-ds j n2;
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when we observe them we answer our end, when we break those Laws we do contradict it,
when we observe them we answer our end, when we break those Laws we do contradict it,
c-crq pns12 vvb pno32 pns12 vvb po12 n1, c-crq pns12 vvb d n2 pns12 vdb vvi pn31,
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and therein we rob him of his due and deny him his right;
and therein we rob him of his due and deny him his right;
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and we may be sure he is concern'd to have what is due to him from his Creatures;
and we may be sure he is concerned to have what is due to him from his Creatures;
cc pns12 vmb vbi j pns31 vbz vvn pc-acp vhi r-crq vbz j-jn p-acp pno31 p-acp po31 n2;
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He is sensible and provok't when we deny him his right; This is a monstrous Affront, and most unworthy behaviour towards him.
He is sensible and provoked when we deny him his right; This is a monstrous Affront, and most unworthy behaviour towards him.
pns31 vbz j cc vvn c-crq pns12 vvb pno31 po31 n-jn; d vbz dt j vvb, cc av-ds j n1 p-acp pno31.
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There arises from this foundation a Threefold right which God has to our Obedience, all which is contradicted by the Sins of men,
There arises from this Foundation a Threefold right which God has to our obedience, all which is contradicted by the Sins of men,
pc-acp vvz p-acp d n1 dt j n-jn r-crq np1 vhz p-acp po12 n1, d r-crq vbz vvd p-acp dt n2 pp-f n2,
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and every particular makes some addition to the Evil and Vileness of Sin. (1.) All our Sins are against the right of a Sovereign Lord;
and every particular makes Some addition to the Evil and Vileness of Sin. (1.) All our Sins Are against the right of a Sovereign Lord;
cc d j vvz d n1 p-acp dt j-jn cc n1 pp-f np1 (crd) av-d po12 n2 vbr p-acp dt n-jn pp-f dt j-jn n1;
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such an one has the great God over all his Creatures. He is God over all, as the Apostle speaks:
such an one has the great God over all his Creatures. He is God over all, as the Apostle speaks:
d dt pi vhz dt j np1 p-acp d po31 n2. pns31 vbz np1 p-acp d, p-acp dt n1 vvz:
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and the Prophet says, Thou even thou art Lord alone.
and the Prophet Says, Thou even thou art Lord alone.
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Neh. 9. 6. He is our Sovereign Lord, and in exercise of his Sovereignty has laid his Laws upon us,
Neh 9. 6. He is our Sovereign Lord, and in exercise of his Sovereignty has laid his Laws upon us,
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and in submission to them we ought to acknowledge it.
and in submission to them we ought to acknowledge it.
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Mankind are not left at liberty to act as they will, and to own no Superiors, we are all under a Law,
Mankind Are not left At liberty to act as they will, and to own no Superiors, we Are all under a Law,
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and that is the Law of him who is the King Eternal, Immortal, Invisible, the only wise God, 1 Tim. 1. 17. All our Sins then are contrary to an unquestionable right of Sovereignty over us.
and that is the Law of him who is the King Eternal, Immortal, Invisible, the only wise God, 1 Tim. 1. 17. All our Sins then Are contrary to an unquestionable right of Sovereignty over us.
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The Sinner despises the Empire of the great Lord of the World:
The Sinner despises the Empire of the great Lord of the World:
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he does as far as he can depose him from his Throne, tramples upon his Laws, and slights his Authority.
he does as Far as he can depose him from his Throne, tramples upon his Laws, and slights his authority.
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It is the implicite language (at least) of all Wickedness, who is Lord over us? who shall controul us? we will not have the Lord to rule over us!
It is the implicit language (At least) of all Wickedness, who is Lord over us? who shall control us? we will not have the Lord to Rule over us!
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The Sinner makes himself his God, and sets up his own Will and Inclinations for a Law to him.
The Sinner makes himself his God, and sets up his own Will and Inclinations for a Law to him.
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What is said of the sensual and voluptuous Sinner, that he makes his Belly his God may be applied to all other sorts;
What is said of the sensual and voluptuous Sinner, that he makes his Belly his God may be applied to all other sorts;
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He that is Covetous or Ambitious, makes himself his God, he makes it his End to gratifie his own desires in other kinds;
He that is Covetous or Ambitious, makes himself his God, he makes it his End to gratify his own Desires in other Kinds;
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for this reason is Covetousness in particular call'd Idolatry. Thus there is Rebellion and Idolatry in all Sin, and the greatest Arrogance and Pride!
for this reason is Covetousness in particular called Idolatry. Thus there is Rebellion and Idolatry in all since, and the greatest Arrogance and Pride!
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while the poor depending Creature will not own his dependance, but will live to himself alone as if he were sufficient to himself;
while the poor depending Creature will not own his dependence, but will live to himself alone as if he were sufficient to himself;
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and while we do not suffer him to dispose of and govern us who alone is Lord over us!
and while we do not suffer him to dispose of and govern us who alone is Lord over us!
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And can we think that the Jealous God will not highly resent what comes under these black characters!
And can we think that the Jealous God will not highly resent what comes under these black characters!
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(2.) God has a right to our Obedience as he is Owner and Proprietor of us all.
(2.) God has a right to our obedience as he is Owner and Proprietor of us all.
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He is our owner, we are his Property.
He is our owner, we Are his Property.
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God says of all things that he has made, the world is mine and the fulness thereof, Psal, 50. 12. and Psal. 100. 3. 'tis said, we are his people, and the sheep of his pasture.
God Says of all things that he has made, the world is mine and the fullness thereof, Psalm, 50. 12. and Psalm 100. 3. it's said, we Are his people, and the sheep of his pasture.
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The Psalmist had acknowledged just before, that it was he that made us and not we our selves:
The Psalmist had acknowledged just before, that it was he that made us and not we our selves:
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To which this is added as what does truly follow from thence.
To which this is added as what does truly follow from thence.
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This then does give him an unquestionable right to dispose of Mankind as well as of the rest of his Creatures.
This then does give him an unquestionable right to dispose of Mankind as well as of the rest of his Creatures.
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The Apostle makes use of this Argument, and says, Glorifie God in your Body and in your Spirit which are Gods. 1 Cor. 6. 20. Should not God have Liberty to do what he will with his own, to order and appoint the actions and use of it as pleases himself.
The Apostle makes use of this Argument, and Says, glorify God in your Body and in your Spirit which Are God's 1 Cor. 6. 20. Should not God have Liberty to do what he will with his own, to order and appoint the actions and use of it as Pleases himself.
dt n1 vvz n1 pp-f d n1, cc vvz, vvb np1 p-acp po22 n1 cc p-acp po22 n1 r-crq vbr n2 vvn np1 crd crd vmd xx np1 vhi n1 pc-acp vdi r-crq pns31 vmb p-acp po31 d, pc-acp vvi cc vvi dt n2 cc n1 pp-f pn31 p-acp vvz px31.
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But the Sinners say in all the Transgressions of their Words, our Tongues are our own;
But the Sinners say in all the Transgressions of their Words, our Tongues Are our own;
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and the same they pretend to concerning all their faculties and powers in all other their Sins.
and the same they pretend to Concerning all their faculties and Powers in all other their Sins.
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These deny the universal Proprietor that right of governing and disposing as he pleases what is his.
These deny the universal Proprietor that right of governing and disposing as he Pleases what is his.
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But how would it enrage poor contemptible man to be denied this Liberty? And if we think it reasonable and just for us to be angry in such a case;
But how would it enrage poor contemptible man to be denied this Liberty? And if we think it reasonable and just for us to be angry in such a case;
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how can we imagine but God must be highly displeased?
how can we imagine but God must be highly displeased?
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(3.) God has the right of a Great and Bountifull Benefactor to the Obedience of Mankind.
(3.) God has the right of a Great and Bountiful Benefactor to the obedience of Mankind.
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He it is that has given us our selves, and all that we have: He freely made us:
He it is that has given us our selves, and all that we have: He freely made us:
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He made us to enjoy large exercises and expressions of his Bounty.
He made us to enjoy large exercises and expressions of his Bounty.
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He furnisht the world which we so much delight in with all the good things it contains,
He furnished the world which we so much delight in with all the good things it contains,
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and gives to every man the portion which he delights and comforts himself with. We have nothing but what we receiv'd from Him.
and gives to every man the portion which he delights and comforts himself with. We have nothing but what we received from Him.
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He daily loads us with his benefits.
He daily loads us with his benefits.
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And when he has done so much for us, without any obligation laid upon him by us to the doing of it, does not this lay a great obligation upon us to study what will please him,
And when he has done so much for us, without any obligation laid upon him by us to the doing of it, does not this lay a great obligation upon us to study what will please him,
cc c-crq pns31 vhz vdn av av-d p-acp pno12, p-acp d n1 vvn p-acp pno31 p-acp pno12 p-acp dt vdg pp-f pn31, vdz xx d vvi dt j n1 p-acp pno12 pc-acp vvi r-crq vmb vvi pno31,
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and to do his Will? Ought we not to be very thankfull to him who has greatly favoured us? to please him who so often pleases us? to honour him who has crowned us with Honour and Dignity in making us little lower than the Angels,
and to do his Will? Ought we not to be very thankful to him who has greatly favoured us? to please him who so often Pleases us? to honour him who has crowned us with Honour and Dignity in making us little lower than the Angels,
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and giving us dominion over the things about us? In our Sins, then, there is the basest Ingratitude as well as Injustice and Arrogance and Pride.
and giving us dominion over the things about us? In our Sins, then, there is the Basest Ingratitude as well as Injustice and Arrogance and Pride.
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We affront and Injure a Friend.
We affront and Injure a Friend.
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He gives to us in many things what he does not owe, and demands of us nothing but what is his due.
He gives to us in many things what he does not owe, and demands of us nothing but what is his endue.
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He cannot be beholden to us; we cannot oblige him.
He cannot be beholden to us; we cannot oblige him.
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This enhances the rate and value of his Benefits, and by consequence the Obligation of them too;
This enhances the rate and valve of his Benefits, and by consequence the Obligation of them too;
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and that as much heightens the Evil and Ingratitude of our Sins. God expects a thankfull Obedience in return for the benefits he bestows;
and that as much heightens the Evil and Ingratitude of our Sins. God expects a thankful obedience in return for the benefits he bestows;
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This is the meaning of that Preface to the Ten Commandments.
This is the meaning of that Preface to the Ten commandments.
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I am the the Lord thy God, which brought thee out of the land of Egypt, out of the House of Bondage. I am the the Lord thy God, which brought thee out of the land of Egypt, out of the House of Bondage.
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And he is very highly and justly offended if his Obligations do not meet with such a return.
And he is very highly and justly offended if his Obligations do not meet with such a return.
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It was said, with a very angry resentment, of the Nation of Jews;
It was said, with a very angry resentment, of the nation of jews;
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I have nourisht and brought up Children, and they have rebelled against me, Isa. 1. 2. Therefore the Heavens and the Earth are called to bear witness to,I have nourished and brought up Children, and they have rebelled against me, Isaiah 1. 2. Therefore the Heavens and the Earth Are called to bear witness to,
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or to admire so enormous a thing:
or to admire so enormous a thing:
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As if the Sun should be asham'd that he had shined upon such Creatures, and the Earth that it had born so ungrateful a Burden.
As if the Sun should be ashamed that he had shined upon such Creatures, and the Earth that it had born so ungrateful a Burden.
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And when 'tis added in the fourth verse of that Chapter;
And when it's added in the fourth verse of that Chapter;
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They have forsaken the Lord, 'tis also said, They have provoked the Holy One of Israel to Anger. They have forsaken the Lord, it's also said, They have provoked the Holy One of Israel to Anger.
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We cannot imagine surely but it must exceedingly provoke the Great God to return him Evil for Good;
We cannot imagine surely but it must exceedingly provoke the Great God to return him Evil for Good;
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to return Hatred for Kindness, and Injuries for great and Innumerable Benefits:
to return Hatred for Kindness, and Injuries for great and Innumerable Benefits:
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yet this is the unfitting return which sinfull men make to their kind and gracious God. Inferences.
yet this is the unfitting return which sinful men make to their kind and gracious God. Inferences.
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Thus I have, I suppose, sufficiently prov'd the Truth of what is asserted in our Text, That the way of the wicked is an Abomination to the Lord.
Thus I have, I suppose, sufficiently proved the Truth of what is asserted in our Text, That the Way of the wicked is an Abomination to the Lord.
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I shall now make this appear to be a very important and concerning Truth, such as deserves to be well laid to heart and always remembred by every one of us.
I shall now make this appear to be a very important and Concerning Truth, such as deserves to be well laid to heart and always remembered by every one of us.
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And this will appear by the Inferences which it affords us; which I shall now set before you.
And this will appear by the Inferences which it affords us; which I shall now Set before you.
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1. This implies and may teach us the exceeding Vileness and Evil that is in Sin. This may very justly be concluded merely from God's Hatred of it;
1. This Implies and may teach us the exceeding Vileness and Evil that is in Sin. This may very justly be concluded merely from God's Hatred of it;
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and by our way of proving the Text while the hatred of God against Sin has been justifyed as well as prov'd we may be helped to make this conclusion very easily.
and by our Way of proving the Text while the hatred of God against since has been justified as well as proved we may be helped to make this conclusion very Easily.
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It certainly infers a real and great disparagement and baseness in the thing its self to be hated of God.
It Certainly infers a real and great disparagement and baseness in the thing its self to be hated of God.
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He is infinitely wise and just, and can never through any mistake or envy or unjustice call Evil good or good Evil. He does never condemn or dislike any thing that is really excellent and good;
He is infinitely wise and just, and can never through any mistake or envy or unjustice call Evil good or good Evil. He does never condemn or dislike any thing that is really excellent and good;
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nor approve or esteem of any thing that is truely vile and evil.
nor approve or esteem of any thing that is truly vile and evil.
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Accordingly Sin is, and we should account it to be, the vilest and worst thing in the world.
Accordingly since is, and we should account it to be, the Vilest and worst thing in the world.
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This has a peculiar unlikeness to the Divine Nature which is the Center and Rule of all Excellency,
This has a peculiar unlikeness to the Divine Nature which is the Centre and Rule of all Excellency,
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and has the greatest contrariety and unlikeness to it that can be.
and has the greatest contrariety and unlikeness to it that can be.
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And it must follow that this does more than all things else, debase and dishonour a Man:
And it must follow that this does more than all things Else, debase and dishonour a Man:
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there is nothing can make him so vile, so contemptible as this, and nothing can render him truly deserving of Honour while he harbours and vilifies himself with this;
there is nothing can make him so vile, so contemptible as this, and nothing can render him truly deserving of Honour while he harbours and vilifies himself with this;
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the greatest worldly Honours cannot honour this, but this can stain and dishonour them. This can make the Noble Creature Man more vile than the Beast that perish.
the greatest worldly Honours cannot honour this, but this can stain and dishonour them. This can make the Noble Creature Man more vile than the Beast that perish.
dt js j ng1 vmbx vvi d, cc-acp d vmb vvi cc vvi pno32. d vmb vvi dt j n1 n1 av-dc j cs dt n1 cst vvb.
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This deserves our greatest shame and abhorrence:
This deserves our greatest shame and abhorrence:
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So far is it from reason, so highly absurd for a man to be proud of his wickedness and make a boast of his Sins:
So Far is it from reason, so highly absurd for a man to be proud of his wickedness and make a boast of his Sins:
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This were to glory in his shame. 2. We may also inferr God's Hatred of the Sinner as such.
This were to glory in his shame. 2. We may also infer God's Hatred of the Sinner as such.
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The latter part of the Text seems to direct us to make such an inference from this former;
The latter part of the Text seems to Direct us to make such an Inference from this former;
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which says, But he loveth him that followeth after righteousness:
which Says, But he loves him that follows After righteousness:
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as he loves the Righteous Man for his Righteous ways, he must needs hate and dislike the Sinner for his Wicked ones.
as he loves the Righteous Man for his Righteous ways, he must needs hate and dislike the Sinner for his Wicked ones.
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So David says, Psal. 5. Thou art not a God, that hast pleasure in Wickedness: neither shall Evil dwell with thee.
So David Says, Psalm 5. Thou art not a God, that hast pleasure in Wickedness: neither shall Evil dwell with thee.
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The foolish shall not stand in thy sight: Thou hatest all workers of Iniquity. The foolish shall not stand in thy sighed: Thou Hatest all workers of Iniquity.
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Sin must needs expose a man to the great dislike and displeasure of God, and make him vile in his Eyes:
since must needs expose a man to the great dislike and displeasure of God, and make him vile in his Eyes:
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it makes us as unlike him as we can possibly be:
it makes us as unlike him as we can possibly be:
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It utterly destroys, so far as it prevails in us, the Image of God which is our greatest Glory,
It utterly Destroys, so Far as it prevails in us, the Image of God which is our greatest Glory,
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and that by which alone we were very good.
and that by which alone we were very good.
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How can God regard that man with Favour who daily affronts him with willing habitual Sins? How can he view him with complacence and approbation who daily defiles himself? who presents to his view in a wicked course of life nothing but what is most offensive to the pure Eyes of his Glory.
How can God regard that man with Favour who daily affronts him with willing habitual Sins? How can he view him with complacence and approbation who daily defiles himself? who presents to his view in a wicked course of life nothing but what is most offensive to the pure Eyes of his Glory.
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But then it should be well consider'd by us whose displeasure and anger it is that we incurr.
But then it should be well considered by us whose displeasure and anger it is that we incur.
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'Tis that of the Almighty God and the supream disposer of all things;
It's that of the Almighty God and the supreme disposer of all things;
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who can most easily revenge the affronts which we offer him when he will, who can afflict us as he pleases:
who can most Easily revenge the affronts which we offer him when he will, who can afflict us as he Pleases:
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'tis he upon whom is our whole dependance for life and happiness, without whose favour we can never be happy in this world or the next.
it's he upon whom is our Whole dependence for life and happiness, without whose favour we can never be happy in this world or the next.
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The Sinner may divert and deceive himself with the sensible enjoyments of this world, while the divine Patience spares him,
The Sinner may divert and deceive himself with the sensible enjoyments of this world, while the divine Patience spares him,
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but he cannot be happy with these, they are but empty shadows or a meer dream of Felicity;
but he cannot be happy with these, they Are but empty shadows or a mere dream of Felicity;
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they can give no content or satisfaction, nor have they any considerable sweetness in them but when the favour of God bestows and blesses them;
they can give no content or satisfaction, nor have they any considerable sweetness in them but when the favour of God bestows and Blesses them;
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and his favour which the wretched Sinner forfeits is better worth than all of them.
and his favour which the wretched Sinner forfeits is better worth than all of them.
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This made the Psalmist say, that the light of his Countenance afforded more joy, more hearty pleasure and satisfaction, than the increase of Corn and Wine, Psal. 4. And then besides we should consider too that 'tis God who does dispose of our Eternal State,
This made the Psalmist say, that the Light of his Countenance afforded more joy, more hearty pleasure and satisfaction, than the increase of Corn and Wine, Psalm 4. And then beside we should Consider too that it's God who does dispose of our Eternal State,
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and makes us happy or miserable for ever, according as we please or displease him now.
and makes us happy or miserable for ever, according as we please or displease him now.
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Such is he whose dislike and hatred the Sinner does incurr and bring upon himself by his Sins.
Such is he whose dislike and hatred the Sinner does incur and bring upon himself by his Sins.
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3. We may from hence inferr too, the Sincerity and Truth of all the severest Threatnings of God against the Sins of Men.
3. We may from hence infer too, the Sincerity and Truth of all the Severest Threatenings of God against the Sins of Men.
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From these things we may justly fear and expect that he will certainly fulfil them, we may believe that he has really said those severe things,
From these things we may justly Fear and expect that he will Certainly fulfil them, we may believe that he has really said those severe things,
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and that he means as they speak.
and that he means as they speak.
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When we are told, It shall not be well with the wicked, Eccles. 8. 13. That Evil pursueth Sinners, Prov. 13. 21. that mischief and Judgment haunt and follow them every where, mortal dangers surround and attend them constantly, vengeance watches over them continually:
When we Are told, It shall not be well with the wicked, Eccles. 8. 13. That Evil pursueth Sinners, Curae 13. 21. that mischief and Judgement haunt and follow them every where, Mortal dangers surround and attend them constantly, vengeance watches over them continually:
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When we are told that Indignation and Wrath, Tribulation and Anguish shall be upon every Soul that does Evil, as in Rom. 2. 9. we see reason to believe these things,
When we Are told that Indignation and Wrath, Tribulation and Anguish shall be upon every Soul that does Evil, as in Rom. 2. 9. we see reason to believe these things,
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and to conclude that no Sinner can be safe or happy while he remains such:
and to conclude that no Sinner can be safe or happy while he remains such:
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that these threatnings shall be sadly fulfill'd upon those who shall be so hardy as to try the Truth of them.
that these threatenings shall be sadly fulfilled upon those who shall be so hardy as to try the Truth of them.
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But to speak to this Inference the more Effectually I shall speak more particularly:
But to speak to this Inference the more Effectually I shall speak more particularly:
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and therefore I shall add that God will take vengeance on the Sins of particular persons (who are obstinate and impenitent in this Life) in the Everlasting Punishment of them in the other:
and Therefore I shall add that God will take vengeance on the Sins of particular Persons (who Are obstinate and impenitent in this Life) in the Everlasting Punishment of them in the other:
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this is that which he has threatned, and we may justly expect he will do, upon this his great and just displeasure against the Sins of men.
this is that which he has threatened, and we may justly expect he will do, upon this his great and just displeasure against the Sins of men.
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Men are very willing and desirous to believe, that the transient acts of their Wickedness, and the transgressions of a short life shall not be revenged with so long Punishment,
Men Are very willing and desirous to believe, that the Transient acts of their Wickedness, and the transgressions of a short life shall not be revenged with so long Punishment,
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and are apt to flatter themselves that after a while Divine Justice will relent, and give the Miserable Prisoners in Hell a release from their Torments:
and Are apt to flatter themselves that After a while Divine justice will relent, and give the Miserable Prisoners in Hell a release from their Torments:
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But those that entertain such hopes take very wrong measures both of the Evil and Provocation of Sin,
But those that entertain such hope's take very wrong measures both of the Evil and Provocation of since,
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and of the Wisdom and Justice of God.
and of the Wisdom and justice of God.
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It is certain and evident in Scripture that God has threatned everlasting Punishment to the Sins of Men.
It is certain and evident in Scripture that God has threatened everlasting Punishment to the Sins of Men.
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In Dan. 12. 2. The Angel tells that Prophet, that some should rise again from the Dead to Everlasting Life, and some to Shame and Everlasting Contempt.
In Dan. 12. 2. The Angel tells that Prophet, that Some should rise again from the Dead to Everlasting Life, and Some to Shame and Everlasting Contempt.
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Our Saviour tells us that the Sentence upon wicked Men in the day of Judgment shall be, depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels, Matth. 25. 41. And in the last verse of the Chapter he says of them, These shall goe away into Everlasting Punishment.
Our Saviour tells us that the Sentence upon wicked Men in the day of Judgement shall be, depart from me you cursed into everlasting Fire prepared for the devil and his Angels, Matthew 25. 41. And in the last verse of the Chapter he Says of them, These shall go away into Everlasting Punishment.
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the Apostle in 2 Thess. 1. •. calls the punishment intended for such Everlasting destruction.
the Apostle in 2 Thess 1. •. calls the punishment intended for such Everlasting destruction.
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And since in these and the like Scriptures, where the Fates of Good and Bad men are spoken of, the same phrase and expression is made use of concerning the duration both of the one and the other, we have as much reason to fear that the one will be Eternal,
And since in these and the like Scriptures, where the Fates of Good and Bad men Are spoken of, the same phrase and expression is made use of Concerning the duration both of the one and the other, we have as much reason to Fear that the one will be Eternal,
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as to hope that the other will be so.
as to hope that the other will be so.
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Since the just and immutable God appears plainly to have declar'd that he will thus punish the Sins of Men, it is the greatest and most foolish presumption to expect the contrary.
Since the just and immutable God appears plainly to have declared that he will thus Punish the Sins of Men, it is the greatest and most foolish presumption to expect the contrary.
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Especially if we consider too that which has been set before us concerning the Evil and Provocation of Sin:
Especially if we Consider too that which has been Set before us Concerning the Evil and Provocation of since:
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That 'tis the affront of an infinite Majesty, contempt of our Maker, Rebellion against our Sovereign, and Ingratitude to a Friend;
That it's the affront of an infinite Majesty, contempt of our Maker, Rebellion against our Sovereign, and Ingratitude to a Friend;
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that it has nothing upon it of any impression of any Attribute of God, but is the most unlike, the most contrary thing to him in the World.
that it has nothing upon it of any impression of any Attribute of God, but is the most unlike, the most contrary thing to him in the World.
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Upon these accounts sure we might easily believe that he has an infinite Hatred and Displeasure against it;
Upon these accounts sure we might Easily believe that he has an infinite Hatred and Displeasure against it;
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and that since that displeasure cannot be infinitely exercised upon a finite Being in the intenseness of his Sufferings, it is but just in God to resolve that they shall be Eternally continued:
and that since that displeasure cannot be infinitely exercised upon a finite Being in the intenseness of his Sufferings, it is but just in God to resolve that they shall be Eternally continued:
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And though all Sins are not equal, that yet the punishment of all shall be of the same duration,
And though all Sins Are not equal, that yet the punishment of all shall be of the same duration,
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because the wise Justice of God can make a difference between several Sinners, in the different degree and intenseness of their Sufferings.
Because the wise justice of God can make a difference between several Sinners, in the different degree and intenseness of their Sufferings.
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Besides, though the Act of a Sin be short and of but a moments duration, yet the guilt of it is a remaining and abiding thing.
Beside, though the Act of a since be short and of but a moments duration, yet the guilt of it is a remaining and abiding thing.
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When once a sinful Act is committed it remains done, and cannot be recall'd, and the Sinner remains guilty for ever,
When once a sinful Act is committed it remains done, and cannot be Recalled, and the Sinner remains guilty for ever,
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unless he obtains his pardon by timely repentance.
unless he obtains his pardon by timely Repentance.
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And if repentance and the benefit of it be allow'd in Hell, that State could not be called Death and Destruction,
And if Repentance and the benefit of it be allowed in Hell, that State could not be called Death and Destruction,
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as the Scripture usually names it.
as the Scripture usually names it.
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But to conclude this particular, let us consider, that God's having threatned everlasting Punishment in vain, is a great provocation to him to inflict it upon those that will not fear and avoid it.
But to conclude this particular, let us Consider, that God's having threatened everlasting Punishment in vain, is a great provocation to him to inflict it upon those that will not Fear and avoid it.
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The threatning is a fair warning to Mankind, and a means fit and proper to make them avoid the Evil. The righteous God does not betray men into misery;
The threatening is a fair warning to Mankind, and a means fit and proper to make them avoid the Evil. The righteous God does not betray men into misery;
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he has told them the worst that shall be the consequent of their Sins.
he has told them the worst that shall be the consequent of their Sins.
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And shall he, after all, think this Punishment too great to be inflicted, when men do not think it great enough to be feared? Men chuse the vain Pleasures of Sin, which are but for a Season with the Eternal torments that follow, rather than a Life of Holiness and everlasting Happiness:
And shall he, After all, think this Punishment too great to be inflicted, when men do not think it great enough to be feared? Men choose the vain Pleasures of since, which Are but for a Season with the Eternal torments that follow, rather than a Life of Holiness and everlasting Happiness:
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And shall they not have then their own choise? Is there any wrong done them,
And shall they not have then their own choice? Is there any wrong done them,
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or have they hard measure, when they were not at all imposed upon by God, and have but what they close? Application.
or have they hard measure, when they were not At all imposed upon by God, and have but what they close? Application.
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It is time now that I suggest what use we should make of these things: which I shall do briefly and conclude.
It is time now that I suggest what use we should make of these things: which I shall do briefly and conclude.
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1. Let us take heed to our ways, and be very watchful over our selves, that we may avoid all that is sinful.
1. Let us take heed to our ways, and be very watchful over our selves, that we may avoid all that is sinful.
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It is fit to be our greatest concern and care, that which shall mingle it self with every other concern,
It is fit to be our greatest concern and care, that which shall mingle it self with every other concern,
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and our constant endeavour that we cease from evil, and do good.
and our constant endeavour that we cease from evil, and do good.
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It is certainly true what Solomon says, Prov. 28. 14. Happy is the man that feareth always.
It is Certainly true what Solomon Says, Curae 28. 14. Happy is the man that fears always.
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It is a very wise and happy thing to be always possest with a prudent care not to offend God:
It is a very wise and happy thing to be always possessed with a prudent care not to offend God:
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Who has all our Interests both in this World and the next, at his disposal; whose displeasure can make us miserable for ever, and in whose favour is life everlasting.
Who has all our Interests both in this World and the next, At his disposal; whose displeasure can make us miserable for ever, and in whose favour is life everlasting.
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'Tis our wisdom and happiness to take care that we may avoid so vile and so ill a thing as Sin, that which will so debase and pollute and disparage us:
It's our Wisdom and happiness to take care that we may avoid so vile and so ill a thing as since, that which will so debase and pollute and disparage us:
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To avoid that which our own Consciences must often upbraid us for, what we must hereafter call our selves fools for,
To avoid that which our own Consciences must often upbraid us for, what we must hereafter call our selves Fools for,
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and will make us vile in our own Eyes, when ever we come to understand and consider it.
and will make us vile in our own Eyes, when ever we come to understand and Consider it.
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2. What evil we have been guilty of for want of this care, Let us as it were undoe it again by a hearty Repentance.
2. What evil we have been guilty of for want of this care, Let us as it were undo it again by a hearty Repentance.
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Shall we not mourn for so vile a thing as Sin! for having contracted the greatest and most shameful disparagement!
Shall we not mourn for so vile a thing as since! for having contracted the greatest and most shameful disparagement!
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for our having forfeited the everlasting favour of God, and for having undone our selves? And may we not justly hate that which has so much ill and mischief in it as this? May we not justly hate what God abhors? Should we not shew our love to him by hating what is so offensive,
for our having forfeited the everlasting favour of God, and for having undone our selves? And may we not justly hate that which has so much ill and mischief in it as this? May we not justly hate what God abhors? Should we not show our love to him by hating what is so offensive,
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and displeasing to him? And then if we do sincerely abhor the Ills we have done, we must forsake them for the future.
and displeasing to him? And then if we do sincerely abhor the Ills we have done, we must forsake them for the future.
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A man can never contentedly go on in the course, that he himself does abhor.
A man can never contentedly go on in the course, that he himself does abhor.
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And let us consider, to perswade our selves to this Repentance, the encouragement that God has kindly given us to practice it.
And let us Consider, to persuade our selves to this Repentance, the encouragement that God has kindly given us to practice it.
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He has given us a promise of pardon if we will repent: Though our Sins are so highly displeasing to him, though he so justly hates them,
He has given us a promise of pardon if we will Repent: Though our Sins Are so highly displeasing to him, though he so justly hates them,
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yet his infinite Mercy will forgive even the greatest, and the greatest number of them upon our unfeigned Repentance.
yet his infinite Mercy will forgive even the greatest, and the greatest number of them upon our unfeigned Repentance.
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Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return to the Lord and he will have mercy, Let the wicked forsake his Way, and the unrighteous man his thoughts, and let him return to the Lord and he will have mercy,
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and to our God for he will abundantly pardon. Isa. 55. 7. 3. Lastly, since we fly from so great and mischievous an Evil as Sin is,and to our God for he will abundantly pardon. Isaiah 55. 7. 3. Lastly, since we fly from so great and mischievous an Evil as since is,
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and betake our selves to so much good and happiness as infinite mercy bestows, when we repent and return to our duty;
and betake our selves to so much good and happiness as infinite mercy bestows, when we Repent and return to our duty;
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we should, as much as can be, hasten our Repentance, we ought in reason to admit of no delay in such a matter.
we should, as much as can be, hasten our Repentance, we ought in reason to admit of no Delay in such a matter.
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If this has been at all delay'd by any, it is too much.
If this has been At all delayed by any, it is too much.
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Why should any man resolve that he will be vile and base, that he will be odious to God,
Why should any man resolve that he will be vile and base, that he will be odious to God,
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and obnoxious to his wrath but a little longer? This is a State not to be endured at all.
and obnoxious to his wrath but a little longer? This is a State not to be endured At all.
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Who can tell how long the divine Vengeance will delay? Who can assure himself that God will bear with him to the end of his delays? Can we too soon be safe? too soon be in favour with the Almighty? Can we too soon cease to gather sorrows, to heap up wrath, to provide wo and misery for our selves? Or can we too soon live as best becomes us,
Who can tell how long the divine Vengeance will Delay? Who can assure himself that God will bear with him to the end of his delays? Can we too soon be safe? too soon be in favour with the Almighty? Can we too soon cease to gather sorrows, to heap up wrath, to provide woe and misery for our selves? Or can we too soon live as best becomes us,
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as our reason and our everlasting Interest require? and begin to treasure up joys, to lay up rewards and happiness for our selves? These are things surely that cannot be done too soon.
as our reason and our everlasting Interest require? and begin to treasure up Joys, to lay up rewards and happiness for our selves? These Are things surely that cannot be done too soon.
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If there be good reason to forsake a wicked Life at all, 'tis unreasonable in the least to delay the doing so.
If there be good reason to forsake a wicked Life At all, it's unreasonable in the least to Delay the doing so.
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When we come to condemn our selves in earnest for our Sins, we shall condemn our selves too for continuing so long in them.
When we come to condemn our selves in earnest for our Sins, we shall condemn our selves too for Continuing so long in them.
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Let us all then be able to say with David, at least from this time. I made hast and delayed not, O Lord, to keep thy Commandments.
Let us all then be able to say with David, At least from this time. I made haste and delayed not, Oh Lord, to keep thy commandments.
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THE PRAYER. O Lord the eternal God, Creator and Owner, and Sovereign Lord of all things.
THE PRAYER. Oh Lord the Eternal God, Creator and Owner, and Sovereign Lord of all things.
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By thee the Heavens were framed, and all the Host of them by the breath of thy Mouth.
By thee the Heavens were framed, and all the Host of them by the breath of thy Mouth.
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Thou hast made the Earth and the Sea, and all that is in them; and all that thou hast made is thine:
Thou hast made the Earth and the Sea, and all that is in them; and all that thou hast made is thine:
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the World is thine, and the fulness thereof; all is of thee, and through and to thee.
the World is thine, and the fullness thereof; all is of thee, and through and to thee.
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We who are now before thee here, are a small handful of Creatures whom thou hast brought into Being;
We who Are now before thee Here, Are a small handful of Creatures whom thou hast brought into Being;
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from the Ground thou raisest our living Bodies, and by thy mighty Power hast formed the Spirit within us.
from the Ground thou raisest our living Bodies, and by thy mighty Power hast formed the Spirit within us.
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And we, Lord, are thine, thy Right and Property, we are in nothing our own;
And we, Lord, Are thine, thy Right and Property, we Are in nothing our own;
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our Tongues are not our own, our Thoughts are not our own, the Members of our Bodies, the Faculties of our Minds are not our own,
our Tongues Are not our own, our Thoughts Are not our own, the Members of our Bodies, the Faculties of our Minds Are not our own,
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but thou art Lord over us.
but thou art Lord over us.
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We owe thee the entire Homage of our Souls and Bodies, which are thine, for we are thy People, O Lord,
We owe thee the entire Homage of our Souls and Bodies, which Are thine, for we Are thy People, Oh Lord,
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and the Sheep of thy Pasture. We are those whom thou hast oblig'd to Love and Honour thee by innumerable benefits.
and the Sheep of thy Pasture. We Are those whom thou hast obliged to Love and Honour thee by innumerable benefits.
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Thou hast fed and clothed, and nourisht and protected us, thou hast given us all our Enjoyments,
Thou hast fed and clothed, and nourished and protected us, thou hast given us all our Enjoyments,
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and thou holdest our Soul in Life. We humbly acknowledge, O Lord, thy Right in us;
and thou holdest our Soul in Life. We humbly acknowledge, Oh Lord, thy Right in us;
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and we now own the Obligations thou hast laid upon us.
and we now own the Obligations thou hast laid upon us.
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And we here present to thee our Bodies, to be a Holy and living Sacrifice, which is our just and most reasonable Service;
And we Here present to thee our Bodies, to be a Holy and living Sacrifice, which is our just and most reasonable Service;
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O Lord let us be accepted with thee through Jesus Christ.
Oh Lord let us be accepted with thee through jesus christ.
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We Confess that we have deserved thou shouldest reject and abhor us, who have been hitherto so little concern'd to please thee, who have so often and so exceedingly polluted our selves with that which is most odious and offensive to thee.
We Confess that we have deserved thou Shouldst reject and abhor us, who have been hitherto so little concerned to please thee, who have so often and so exceedingly polluted our selves with that which is most odious and offensive to thee.
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We are exceeding guilty and obnoxious to thy wrath and vengeance, in that we have been Rebels against thy Sovereignty over us:
We Are exceeding guilty and obnoxious to thy wrath and vengeance, in that we have been Rebels against thy Sovereignty over us:
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We have been unjust to thy Propriety in us: we have been ungrateful to thy Goodness towards us.
We have been unjust to thy Propriety in us: we have been ungrateful to thy goodness towards us.
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We judge, we condemn, we abhor our selves for these things:
We judge, we condemn, we abhor our selves for these things:
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O do not thou enter into Judgment with us, for in thy sight shall no Man living be justifyed.
Oh do not thou enter into Judgement with us, for in thy sighed shall no Man living be justified.
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We are heartily sorry for all our mis-doings, the remembrance of them is grievous to us, the burden of them is intollerable;
We Are heartily sorry for all our misdoings, the remembrance of them is grievous to us, the burden of them is intolerable;
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but thou, O Lord, whose Property is always to have mercy, who hast promised Forgiveness to all, that with a penitent Heart and true Faith in the Blood of Christ turn unto thee, have mercy upon us.
but thou, Oh Lord, whose Property is always to have mercy, who hast promised Forgiveness to all, that with a penitent Heart and true Faith in the Blood of christ turn unto thee, have mercy upon us.
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Deal not with us after our Sins, neither reward us according to our Iniquities:
Deal not with us After our Sins, neither reward us according to our Iniquities:
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Have mercy upon us, O Lord, according to the multitude of thy tender Compassions, and blot out all our Transgressions.
Have mercy upon us, Oh Lord, according to the multitude of thy tender Compassions, and blot out all our Transgressions.
vhb n1 p-acp pno12, uh n1, vvg p-acp dt n1 pp-f po21 j n2, cc vvi av d po12 n2.
(24) prayer (DIV2)
294
Page 222
3028
We fly from thy Justice to the Footstool of thy mercy, and there prostrate our selves in the Name of Jesus Christ.
We fly from thy justice to the Footstool of thy mercy, and there prostrate our selves in the Name of jesus christ.
pns12 vvb p-acp po21 n1 p-acp dt n1 pp-f po21 n1, cc pc-acp vvi po12 n2 p-acp dt n1 pp-f np1 np1.
(24) prayer (DIV2)
294
Page 222
3029
O Lord for his Sake forgive us all that is past, and grant that we may ever hereafter serve and please thee, in Newness and Holiness of Life, to thy Honour and Glory.
O Lord for his Sake forgive us all that is past, and grant that we may ever hereafter serve and please thee, in Newness and Holiness of Life, to thy Honour and Glory.
sy n1 p-acp po31 n1 vvb pno12 d d vbz j, cc vvb cst pns12 vmb av av vvi cc vvb pno21, p-acp n1 cc n1 pp-f n1, p-acp po21 n1 cc n1.
(24) prayer (DIV2)
294
Page 222
3030
Do thou make us sincere, in the Dedication of our selves again unto thee, in this renewal of our Resolutions to serve thee.
Do thou make us sincere, in the Dedication of our selves again unto thee, in this renewal of our Resolutions to serve thee.
vdb pns21 vvi pno12 j, p-acp dt n1 pp-f po12 n2 av p-acp pno21, p-acp d n1 pp-f po12 n2 pc-acp vvi pno21.
(24) prayer (DIV2)
294
Page 222
3031
Create in us, O Lord, a clean Heart, and renew in us a right Spirit. Do thou make us to love thy Law, and to hate every false Way.
Create in us, Oh Lord, a clean Heart, and renew in us a right Spirit. Do thou make us to love thy Law, and to hate every false Way.
vvb p-acp pno12, uh n1, dt j n1, cc vvi p-acp pno12 dt j-jn n1. vdb pns21 vvi pno12 pc-acp vvi po21 n1, cc pc-acp vvi d j n1.
(24) prayer (DIV2)
294
Page 222
3032
Cause us without delay, to turn our Feet unto thy Testimonies, and make us to delight in the way of thy Testimonies more than in all Riches.
Cause us without Delay, to turn our Feet unto thy Testimonies, and make us to delight in the Way of thy Testimonies more than in all Riches.
n1 pno12 p-acp n1, pc-acp vvi po12 n2 p-acp po21 n2, cc vvb pno12 pc-acp vvi p-acp dt n1 pp-f po21 n2 av-dc cs p-acp d n2.
(24) prayer (DIV2)
294
Page 222
3033
O Lord, rescue us we pray thee, from the Bonds of our Beloved, or habitual Sins;
O Lord, rescue us we pray thee, from the Bonds of our beloved, or habitual Sins;
sy n1, vvb pno12 pns12 vvi pno21, p-acp dt n2 pp-f po12 j-vvn, cc j n2;
(24) prayer (DIV2)
294
Page 222
3034
save and deliver us from the Pollutions of a wicked World;
save and deliver us from the Pollutions of a wicked World;
vvb cc vvi pno12 p-acp dt n2 pp-f dt j n1;
(24) prayer (DIV2)
294
Page 222
3035
let us be blameless and harmless, the Children of God without rebuke, in the midst of a crooked and perverse Generation.
let us be blameless and harmless, the Children of God without rebuke, in the midst of a crooked and perverse Generation.
vvb pno12 vbi j cc j, dt n2 pp-f np1 p-acp n1, p-acp dt n1 pp-f dt j cc j n1.
(24) prayer (DIV2)
294
Page 223
3036
Deliver us from all the Craft and Subtilty, and from all the fiery Darts of the wicked One:
Deliver us from all the Craft and Subtlety, and from all the fiery Darts of the wicked One:
vvb pno12 p-acp d dt n1 cc n1, cc p-acp d dt j n2 pp-f dt j pi:
(24) prayer (DIV2)
294
Page 223
3037
And let us never be hardened by the deceitfulness of any Sin.
And let us never be hardened by the deceitfulness of any Sin.
cc vvb pno12 av-x vbi vvn p-acp dt n1 pp-f d np1
(24) prayer (DIV2)
294
Page 223
3038
We pray also, O Lord, for the Conversion of others, as well as of our selves.
We pray also, Oh Lord, for the Conversion of Others, as well as of our selves.
pns12 vvb av, uh n1, p-acp dt n1 pp-f n2-jn, c-acp av c-acp pp-f po12 n2.
(24) prayer (DIV2)
295
Page 223
3039
O Let thy Gospel run and be Glorified, from the rising of the Sun, to the going down of the same;
O Let thy Gospel run and be Glorified, from the rising of the Sun, to the going down of the same;
sy vvb po21 n1 vvi cc vbi vvn, p-acp dt n-vvg pp-f dt n1, p-acp dt vvg a-acp pp-f dt d;
(24) prayer (DIV2)
295
Page 223
3040
and let many be turned from Darkness to Light, and from the power of Satan unto God.
and let many be turned from Darkness to Light, and from the power of Satan unto God.
cc vvb d vbi vvn p-acp n1 pc-acp vvi, cc p-acp dt n1 pp-f np1 p-acp np1.
(24) prayer (DIV2)
295
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3041
That the Dominion of the Enemy may be diminisht, and the happy Kingdom of thy dear Son may be enlarged.
That the Dominion of the Enemy may be diminished, and the happy Kingdom of thy dear Son may be enlarged.
cst dt n1 pp-f dt n1 vmb vbi vvn, cc dt j n1 pp-f po21 j-jn n1 vmb vbi vvn.
(24) prayer (DIV2)
295
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3042
We especially pray for the good Estate of thy Catholick Church;
We especially pray for the good Estate of thy Catholic Church;
pns12 av-j vvb p-acp dt j n1 pp-f po21 njp n1;
(24) prayer (DIV2)
295
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3043
that thou wouldest purge out of it, all that does offend thee, and Grant that all who profess and call themselves Christians, may hold the Faith in Unity of Spirit, in the Bond of Peace, and in Righteousness of Life.
that thou Wouldst purge out of it, all that does offend thee, and Grant that all who profess and call themselves Christians, may hold the Faith in Unity of Spirit, in the Bound of Peace, and in Righteousness of Life.
cst pns21 vmd2 vvi av pp-f pn31, d cst vdz vvi pno21, cc vvb cst d r-crq vvb cc vvi px32 np1, vmb vvi dt n1 p-acp n1 pp-f n1, p-acp dt n1 pp-f n1, cc p-acp n1 pp-f n1.
(24) prayer (DIV2)
295
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3044
Look in Mercy upon these Nations to which we belong; forgive our crying Sins, and turn us from every evil way.
Look in Mercy upon these nations to which we belong; forgive our crying Sins, and turn us from every evil Way.
n1 p-acp n1 p-acp d n2 p-acp r-crq pns12 vvb; vvb po12 j-vvg n2, cc vvb pno12 p-acp d j-jn n1.
(24) prayer (DIV2)
295
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3045
Bless us with the continuance of pure Ordinances;
Bless us with the Continuance of pure Ordinances;
vvb pno12 p-acp dt n1 pp-f j n2;
(24) prayer (DIV2)
295
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3046
and with a mighty Efficacy and Effect of them, for the promoting of Piety, Righteousness, Charity and Sobriety amonst us.
and with a mighty Efficacy and Effect of them, for the promoting of Piety, Righteousness, Charity and Sobriety amongst us.
cc p-acp dt j n1 cc vvb pp-f pno32, p-acp dt j-vvg pp-f n1, n1, n1 cc n1 p-acp pno12.
(24) prayer (DIV2)
295
Page 223
3047
Bless we pray thee, our most Gracious King and Queen, our Subordinate Magistrates, those that Minister to thee in Holy things amongst us,
Bless we pray thee, our most Gracious King and Queen, our Subordinate Magistrates, those that Minister to thee in Holy things among us,
np1 pns12 vvb pno21, po12 av-ds j n1 cc n1, po12 j n2, d cst vvb p-acp pno21 p-acp j n2 p-acp pno12,
(24) prayer (DIV2)
295
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3048
and all Ranks and Degrees of Men besides; make us to fear thee, to depart from all Iniquity, to serve to thy Glory,
and all Ranks and Degrees of Men beside; make us to Fear thee, to depart from all Iniquity, to serve to thy Glory,
cc d n2 cc n2 pp-f n2 a-acp; vvb pno12 pc-acp vvi pno21, pc-acp vvi p-acp d n1, pc-acp vvi p-acp po21 n1,
(24) prayer (DIV2)
295
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3049
and to the Happiness and Welfare of each other, and defend us all from all foreign or domestick Enemies of our Peace.
and to the Happiness and Welfare of each other, and defend us all from all foreign or domestic Enemies of our Peace.
cc p-acp dt n1 cc n1 pp-f d n-jn, cc vvb pno12 d p-acp d j cc j-jn n2 pp-f po12 n1.
(24) prayer (DIV2)
295
Page 223
3050
We commend also to thy infinite Mercies, all our Friends, Relations or Enemies: those that have done us kindness, we pray thee, O Lord, abundantly to requite them,
We commend also to thy infinite mercies, all our Friends, Relations or Enemies: those that have done us kindness, we pray thee, Oh Lord, abundantly to requite them,
pns12 vvb av p-acp po21 j n2, d po12 n2, n2 cc n2: d cst vhb vdn pno12 n1, pns12 vvb pno21, uh n1, av-j pc-acp vvi pno32,
(24) prayer (DIV2)
295
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3051
and those that have done us any Injury, Father forgive them.
and those that have done us any Injury, Father forgive them.
cc d cst vhb vdn pno12 d n1, n1 vvb pno32.
(24) prayer (DIV2)
295
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3052
Let thy Word which we have this day heard, have power to sanctifie and cleanse us from all unrighteousness.
Let thy Word which we have this day herd, have power to sanctify and cleanse us from all unrighteousness.
vvb po21 n1 r-crq pns12 vhb d n1 vvd, vhb n1 pc-acp vvi cc vvi pno12 p-acp d n1.
(24) prayer (DIV2)
296
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3053
We humbly hope, for the mercy we have sought of thee this Day, and desire we may commit our selves to thy careful and gracious Providence this Night and for evermore.
We humbly hope, for the mercy we have sought of thee this Day, and desire we may commit our selves to thy careful and gracious Providence this Night and for evermore.
pns12 av-j vvb, p-acp dt n1 pns12 vhb vvn pp-f pno21 d n1, cc vvb pns12 vmb vvi po12 n2 p-acp po21 j cc j n1 d n1 cc p-acp av.
(24) prayer (DIV2)
296
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3054
Lord bless and keep us, lift up the Light of thy Countenance, and guide us by thy Counsel, till thou hast brought us to thy Glory.
Lord bless and keep us, lift up the Light of thy Countenance, and guide us by thy Counsel, till thou hast brought us to thy Glory.
n1 vvb cc vvb pno12, vvb a-acp dt n1 pp-f po21 n1, cc vvb pno12 p-acp po21 n1, c-acp pns21 vh2 vvn pno12 p-acp po21 n1.
(24) prayer (DIV2)
296
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3055
All we humbly ask upon the Merits of Jesus Christ, beseeching thee to hear us for his Sake,
All we humbly ask upon the Merits of jesus christ, beseeching thee to hear us for his Sake,
av-d pns12 av-j vvb p-acp dt n2 pp-f np1 np1, vvg pno21 pc-acp vvi pno12 p-acp po31 n1,
(24) prayer (DIV2)
296
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3056
and further in his own Words saying, Our Father, &c.
and further in his own Words saying, Our Father, etc.
cc av-jc p-acp po31 d n2 vvg, po12 n1, av
(24) prayer (DIV2)
296
Page 224
3057
The MEANNESS of THIS PRESENT LIFE Prov'd and Apply'd.
The MEANNESS of THIS PRESENT LIFE Proved and Applied.
dt n1 pp-f d j n1 vvn cc vvn.
(25) sermon (DIV1)
296
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3058
Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour, Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
vvb pno12 vvi. vvb pno12, uh n1, p-acp d po12 n2-vdg p-acp po21 av-ds j n1,
(25) sermon (DIV1)
296
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3059
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
cc av-jc pno12 p-acp po21 j n1, cst p-acp d po12 n2 vvn, vvd cc vvn p-acp pno21, pns12 vmb vvi po21 j n1,
(25) sermon (DIV1)
296
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3060
and finally by thy Mercy obtain Everlasting Life, through Jesus Christ our Lord. Amen. Job 14. 2. He cometh forth like a Flower and is cut down;and finally by thy Mercy obtain Everlasting Life, through jesus christ our Lord. Amen. Job 14. 2. He comes forth like a Flower and is Cut down;
cc av-j p-acp po21 n1 vvi j n1, p-acp np1 np1 po12 n1. uh-n. np1 crd crd pns31 vvz av av-j dt n1 cc vbz vvn a-acp;
(25) sermon (DIV1)
296
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3061
he fleeth also as a shadow and continueth not.
he fleeth also as a shadow and Continueth not.
pns31 vvz av p-acp dt n1 cc vvz xx.
(25) sermon (DIV1)
296
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3062
TO know who it is that these words of Job do describe in so mean and disparaging a Character, we need but look back to the first verse of this Chapter, where we shall find he is speaking of Man. It is man that Cometh forth like a Flower and is cut down;
TO know who it is that these words of Job do describe in so mean and disparaging a Character, we need but look back to the First verse of this Chapter, where we shall find he is speaking of Man. It is man that Comes forth like a Flower and is Cut down;
p-acp vvi r-crq pn31 vbz cst d n2 pp-f np1 vdb vvi p-acp av j cc vvg dt n1, pns12 vvb cc-acp vvb av p-acp dt ord n1 pp-f d n1, c-crq pns12 vmb vvi pns31 vbz vvg pp-f n1 pn31 vbz n1 cst vvz av av-j dt n1 cc vbz vvn a-acp;
(25) sermon (DIV1)
297
Page 226
3063
He fleeth as a shadow and continueth not.
He fleeth as a shadow and Continueth not.
pns31 vvz p-acp dt n1 cc vvz xx.
(25) sermon (DIV1)
297
Page 226
3064
It was his design to represent by this Expression, the contemptible and wretched Condition of our present Life, which we very foolishly and unreasonably dote upon and admire.
It was his Design to represent by this Expression, the contemptible and wretched Condition of our present Life, which we very foolishly and unreasonably dote upon and admire.
pn31 vbds po31 n1 pc-acp vvi p-acp d n1, dt j cc j n1 pp-f po12 j n1, r-crq pns12 av av-j cc av-j vvi p-acp cc vvi.
(25) sermon (DIV1)
297
Page 226
3065
This Life on Earth was never intended to be our happiest State;
This Life on Earth was never intended to be our Happiest State;
d n1 p-acp n1 vbds av-x vvn pc-acp vbi po12 js n1;
(25) sermon (DIV1)
298
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3066
and by reason of the Sin of Mankind, it is fallen much below that degree of Happiness, which the Creatour had intended it should enjoy.
and by reason of the since of Mankind, it is fallen much below that degree of Happiness, which the Creator had intended it should enjoy.
cc p-acp n1 pp-f dt n1 pp-f n1, pn31 vbz vvn av-d p-acp d n1 pp-f n1, r-crq dt n1 vhd vvn pn31 vmd vvi.
(25) sermon (DIV1)
298
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3067
Yet this pitiful State is that the wretched Sons of Men are most extreamly fond of. Here they would always be;
Yet this pitiful State is that the wretched Sons of Men Are most extremely found of. Here they would always be;
av d j n1 vbz d dt j n2 pp-f n2 vbr av-ds av-jn j pp-f. av pns32 vmd av vbi;
(25) sermon (DIV1)
298
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3068
this takes up all their Thoughts and Care. They know, or at least mind no Heaven, but Earth;
this Takes up all their Thoughts and Care. They know, or At least mind no Heaven, but Earth;
d vvz a-acp d po32 n2 cc n1. pns32 vvb, cc p-acp ds n1 dx n1, cc-acp n1;
(25) sermon (DIV1)
298
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3069
and think to heap up felicity as they gather worldly Enjoyments.
and think to heap up felicity as they gather worldly Enjoyments.
cc vvb pc-acp vvi a-acp n1 c-acp pns32 vvb j n2.
(25) sermon (DIV1)
298
Page 226
3070
We study how to live happily till we die, and dote upon fading Pleasures, as if we were always to enjoy them.
We study how to live happily till we die, and dote upon fading Pleasures, as if we were always to enjoy them.
pns12 vvb c-crq pc-acp vvi av-j c-acp pns12 vvb, cc vvi p-acp j-vvg n2, c-acp cs pns12 vbdr av pc-acp vvi pno32.
(25) sermon (DIV1)
298
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3071
We commonly live here as if after this Life we were to be no longer, and there were no better things attainable than what this Life possesses.
We commonly live Here as if After this Life we were to be no longer, and there were no better things attainable than what this Life Possesses.
pns12 av-j vvb av c-acp cs p-acp d n1 pns12 vbdr pc-acp vbi av-dx av-jc, cc a-acp vbdr dx jc n2 j cs r-crq d n1 vvz.
(25) sermon (DIV1)
298
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3072
And while we mind this World, we neglect the other;
And while we mind this World, we neglect the other;
cc cs pns12 vvb d n1, pns12 vvb dt j-jn;
(25) sermon (DIV1)
298
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3073
we do not seek the better Happiness of that, and lose it for want of seeking it:
we do not seek the better Happiness of that, and loose it for want of seeking it:
pns12 vdb xx vvi dt jc n1 pp-f d, cc vvi pn31 p-acp n1 pp-f vvg pn31:
(25) sermon (DIV1)
298
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3074
Yea, we forfeit that Happiness which is to come, and deserve, and incur everlasting Misery, by what our too great love of this Life,
Yea, we forfeit that Happiness which is to come, and deserve, and incur everlasting Misery, by what our too great love of this Life,
uh, pns12 vvb d n1 r-crq vbz pc-acp vvi, cc vvi, cc vvi j n1, p-acp r-crq po12 av j n1 pp-f d n1,
(25) sermon (DIV1)
298
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3075
and its Enjoyments does engage us in.
and its Enjoyments does engage us in.
cc po31 n2 vdz vvi pno12 p-acp.
(25) sermon (DIV1)
298
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3076
Very much of the wickedness of this World, and the misery of the next is due to this unhappy Cause.
Very much of the wickedness of this World, and the misery of the next is due to this unhappy Cause.
j d pp-f dt n1 pp-f d n1, cc dt n1 pp-f dt ord vbz j-jn p-acp d j n1.
(25) sermon (DIV1)
298
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3077
To render a temporal Life happy, as we suppose we spoil an Eternal one, or incur an Eternal Death;
To render a temporal Life happy, as we suppose we spoil an Eternal one, or incur an Eternal Death;
p-acp vvi dt j n1 j, c-acp pns12 vvb pns12 vvi dt j pi, cc vvi dt j n1;
(25) sermon (DIV1)
298
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3078
we serve our Bodies to the Destruction of our Souls.
we serve our Bodies to the Destruction of our Souls.
pns12 vvb po12 n2 p-acp dt n1 pp-f po12 n2.
(25) sermon (DIV1)
298
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3079
The great Folly of which our Saviour suggests by that Question, Mark 8. 36. What shall it profit a man if he shall gain the whole World and lose his Soul? Or what shall a man give in exchange for his Soul?
The great Folly of which our Saviour suggests by that Question, Mark 8. 36. What shall it profit a man if he shall gain the Whole World and loose his Soul? Or what shall a man give in exchange for his Soul?
dt j n1 pp-f r-crq po12 n1 vvz p-acp d n1, vvb crd crd q-crq vmb pn31 vvi dt n1 cs pns31 vmb vvi dt j-jn n1 cc vvi po31 n1? cc q-crq vmb dt n1 vvb p-acp n1 p-acp po31 n1?
(25) sermon (DIV1)
298
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3080
To meet with this unhappy and dangerous Errour, as much as this Text without straining it will allow, I shall employ the following Discourse about three things. 1. I shall enquire and make it appear from other Scriptures, what intimations concerning our present Life this Text affords us. 2. I shall insist a little upon the Illustration of those Intimations. 3. I shall add the due Improvement and Application of them.
To meet with this unhappy and dangerous Error, as much as this Text without straining it will allow, I shall employ the following Discourse about three things. 1. I shall inquire and make it appear from other Scriptures, what intimations Concerning our present Life this Text affords us. 2. I shall insist a little upon the Illustration of those Intimations. 3. I shall add the due Improvement and Application of them.
pc-acp vvi p-acp d j cc j n1, c-acp d c-acp d n1 p-acp vvg pn31 vmb vvi, pns11 vmb vvi dt j-vvg n1 p-acp crd n2. crd pns11 vmb vvi cc vvi pn31 vvi p-acp j-jn n2, r-crq n2 vvg po12 j n1 d n1 vvz pno12. crd pns11 vmb vvi dt j p-acp dt n1 pp-f d n2. crd pns11 vmb vvi dt j-jn n1 cc n1 pp-f pno32.
(25) sermon (DIV1)
299
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3081
In the first place, let us compare this Text of Scripture with others, that we may derive from it the more certainly and evidently the Instructions it contains.
In the First place, let us compare this Text of Scripture with Others, that we may derive from it the more Certainly and evidently the Instructions it contains.
p-acp dt ord n1, vvb pno12 vvi d n1 pp-f n1 p-acp n2-jn, cst pns12 vmb vvi p-acp pn31 dt av-dc av-j cc av-j dt n2 pn31 vvz.
(25) sermon (DIV1)
300
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3082
In 1 Pet. 1. 24. 'tis said, All flesh is as grass, and all the glory of man as the flower of grass:
In 1 Pet. 1. 24. it's said, All Flesh is as grass, and all the glory of man as the flower of grass:
p-acp crd np1 crd crd pn31|vbz vvn, d n1 vbz p-acp n1, cc d dt n1 pp-f n1 p-acp dt n1 pp-f n1:
(25) sermon (DIV1)
300
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3083
The grass withereth, and the flower falleth away. The grass withereth, and the flower falls away.
dt n1 vvz, cc dt n1 vvz av.
(25) sermon (DIV1)
300
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3084
And in the next verse he adds, But the word of the Lord endureth for ever.
And in the next verse he adds, But the word of the Lord Endureth for ever.
cc p-acp dt ord n1 pns31 vvz, p-acp dt n1 pp-f dt n1 vvz p-acp av.
(25) sermon (DIV1)
300
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3085
By this opposition of the Word that endureth to the Grass, and the Flower of it which falleth away, we may understand, that by the Comparison of a Flower the Holy Spirit would teach us this Life is not of long continuance:
By this opposition of the Word that Endureth to the Grass, and the Flower of it which falls away, we may understand, that by the Comparison of a Flower the Holy Spirit would teach us this Life is not of long Continuance:
p-acp d n1 pp-f dt n1 cst vvz p-acp dt n1, cc dt n1 pp-f pn31 r-crq vvz av, pns12 vmb vvi, cst p-acp dt n1 pp-f dt n1 dt j n1 vmd vvi pno12 d n1 vbz xx pp-f j n1:
(25) sermon (DIV1)
300
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3086
The Flower is the shortest liv'd part even of those Plants that have the shortest duration,
The Flower is the Shortest lived part even of those Plants that have the Shortest duration,
dt n1 vbz dt js vvd vvi av pp-f d n2 cst vhb dt js n1,
(25) sermon (DIV1)
300
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3087
and is upon that account fit to mind us of the short continuance of this present Life.
and is upon that account fit to mind us of the short Continuance of this present Life.
cc vbz p-acp d n1 j pc-acp vvi pno12 pp-f dt j n1 pp-f d j n1.
(25) sermon (DIV1)
300
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3088
Further, in Ps. 103. v. 15, 16. we are told, As for man his days are as grass,
Further, in Ps. 103. v. 15, 16. we Are told, As for man his days Are as grass,
av-jc, p-acp np1 crd n1 crd, crd n1 vbr vvn, a-acp p-acp n1 po31 n2 vbr p-acp n1,
(25) sermon (DIV1)
300
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3089
as a Flower of the Field, so he flourisheth; For the wind passeth over it, and it is gone. as a Flower of the Field, so he flourishes; For the wind passes over it, and it is gone.
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This short liv'd Flower is exposed as the Flower of the Field, 'tis liable to many destructive and mortal Accidents;
This short lived Flower is exposed as the Flower of the Field, it's liable to many destructive and Mortal Accidents;
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yea, if but the Wind passes over it, it is gone, 'tis most easily destroyed, 'tis a thing may look fair and beautiful, but has very little strength.
yea, if but the Wind passes over it, it is gone, it's most Easily destroyed, it's a thing may look fair and beautiful, but has very little strength.
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Thus it is with Man is the Psalmists meaning here:
Thus it is with Man is the Psalmists meaning Here:
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He is as feeble as the Flower of the Field, a small mischief may snatch him away in his prime.
He is as feeble as the Flower of the Field, a small mischief may snatch him away in his prime.
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Thus the Scripture teaches by this comparison the frailty and weakness, as well as the shortness of human Life.
Thus the Scripture Teaches by this comparison the frailty and weakness, as well as the shortness of human Life.
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Again, in Psal. 102. v. 11. the Psalmist speaking of himself says, My days are like a shadow that declineth, which is as if he had said,
Again, in Psalm 102. v. 11. the Psalmist speaking of himself Says, My days Are like a shadow that declineth, which is as if he had said,
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while my afflictions last, and I hope for better days, my Life declines apace, it wasts continually away.
while my afflictions last, and I hope for better days, my Life declines apace, it wasts continually away.
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In Psal. 144. v. 4. 'tis said, Man is like to Vanity, his days are as a shadow that passeth away.
In Psalm 144. v. 4. it's said, Man is like to Vanity, his days Are as a shadow that passes away.
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From these Scriptures we may learn, that by the Comparison of a Shadow is taught us how transitory our present Life is;
From these Scriptures we may Learn, that by the Comparison of a Shadow is taught us how transitory our present Life is;
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It is continually passing away, and spending it self.
It is continually passing away, and spending it self.
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And the rather may we be allow'd to conclude this from our present Text, because 'tis said of Man, He fleeth as a shadow, and then 'tis added too, He continueth not. From this Text then it appears, we may learn these three serious Intimations.
And the rather may we be allowed to conclude this from our present Text, Because it's said of Man, He fleeth as a shadow, and then it's added too, He Continueth not. From this Text then it appears, we may Learn these three serious Intimations.
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1. The present Life of mortal Man is very short as is the continuance of a Flower.
1. The present Life of Mortal Man is very short as is the Continuance of a Flower.
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2. It is very feeble and frail;
2. It is very feeble and frail;
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is most easily cut off and destroyed, and yet is exposed too, as the Flower of the Field.
is most Easily Cut off and destroyed, and yet is exposed too, as the Flower of the Field.
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3. This our present Life in this World is altogether transitory, it is continually passing away:
3. This our present Life in this World is altogether transitory, it is continually passing away:
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As a shadow always moves and passes on, till it is lost in the Nights Universal Darkness.
As a shadow always moves and passes on, till it is lost in the Nights Universal Darkness.
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These are very obvious Truths, and such as every Man's thoughts may easily suggest to him.
These Are very obvious Truths, and such as every Man's thoughts may Easily suggest to him.
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And they are very important and worth our considering, and would be to those that would well consider them the Springs of much Peace and Wisedom.
And they Are very important and worth our considering, and would be to those that would well Consider them the Springs of much Peace and Wisdom.
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But as obvious and useful as they are, it appears they are much neglected, and men commonly live as if they knew not these things:
But as obvious and useful as they Are, it appears they Are much neglected, and men commonly live as if they knew not these things:
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At least 'tis certain they seldom or never consider them.
At lest it's certain they seldom or never Consider them.
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Let us then not be unwilling to fix our minds upon them for a little while at present;
Let us then not be unwilling to fix our minds upon them for a little while At present;
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and let none fear any harm will follow, if thereby they should make impression upon his mind,
and let none Fear any harm will follow, if thereby they should make impression upon his mind,
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and for the future so stay there as never to be forgotten again. The next thing then, that I proposed to do is to illustrate these particulars;
and for the future so stay there as never to be forgotten again. The next thing then, that I proposed to do is to illustrate these particulars;
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to express and speak of them in a few more words, on purpose that our Thoughts may be detained a while upon them,
to express and speak of them in a few more words, on purpose that our Thoughts may be detained a while upon them,
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and that we may give them some advantage to make a due Impression. 1. Let us consider that the present Life of mortal Man is very short.
and that we may give them Some advantage to make a due Impression. 1. Let us Consider that the present Life of Mortal Man is very short.
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They that live the greatest Number of Years, have but a short Life on Earth. A little time passes over the Innocence and Ease of our Infancy and Childhood:
They that live the greatest Number of years, have but a short Life on Earth. A little time passes over the Innocence and Ease of our Infancy and Childhood:
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A little more withers the flourishing Beauty and Gayety of Youth: A little more weakens the Strength, and spends the Usefulness of riper Manhood.
A little more withers the flourishing Beauty and Gaiety of Youth: A little more weakens the Strength, and spends the Usefulness of riper Manhood.
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And if beyond this we live, a little time more buries the decays and infirmities of Old-age.
And if beyond this we live, a little time more buries the decays and infirmities of Old age.
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The longest distance from the Cradle to the Grave is but a short one. And the Wisedom of God would have Mankind sensible of this;
The longest distance from the Cradle to the Grave is but a short one. And the Wisdom of God would have Mankind sensible of this;
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therefore it is often suggested to us in Scripture.
Therefore it is often suggested to us in Scripture.
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This Chapter, vers. 1. says, Man that is born of a Woman is of few days:
This Chapter, vers. 1. Says, Man that is born of a Woman is of few days:
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Few and evil (says Jacob) have the days of the years of my Life been; Few and evil (Says Jacob) have the days of the Years of my Life been;
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after he had lived an hundred and thirty Years, Gen. 47. 9. Well then might the Psalmist say, If our strength lasts to fourscore years,
After he had lived an hundred and thirty years, Gen. 47. 9. Well then might the Psalmist say, If our strength lasts to fourscore Years,
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yet it is soon cut off, as Psal. 90. 10. But we shall have the best and most lively apprehension of the contemptible shortness of human Life,yet it is soon Cut off, as Psalm 90. 10. But we shall have the best and most lively apprehension of the contemptible shortness of human Life,
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if we compare the continuance of that with the duration of some other things.
if we compare the Continuance of that with the duration of Some other things.
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There are many of the Creatures made inferiour to us, that yet now commonly live much longer than we.
There Are many of the Creatures made inferior to us, that yet now commonly live much longer than we.
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Naturalists tell us, that some forts of Birds commonly live an hundred years; when, alas, not one in many hundreds of us can reach to near that Age.
Naturalists tell us, that Some forts of Birds commonly live an hundred Years; when, alas, not one in many hundreds of us can reach to near that Age.
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Of some Trees it is said, they will live Eight hundred years. Many of our own Works abide and continue much longer than we.
Of Some Trees it is said, they will live Eight hundred Years. Many of our own Works abide and continue much longer than we.
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We contrive them for our own advantage and comfort, and in a little time leave them we know not to whom.
We contrive them for our own advantage and Comfort, and in a little time leave them we know not to whom.
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We live in Houses, we meet in Churches, that were built by we know not who, we read Books written by men that have been dead perhaps many hundred years ago.
We live in Houses, we meet in Churches, that were built by we know not who, we read Books written by men that have been dead perhaps many hundred Years ago.
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If we consider the more abiding parts of the Creation; how much longer do they last than we, whom they were made to serve.
If we Consider the more abiding parts of the Creation; how much longer doe they last than we, whom they were made to serve.
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One generation goes and another comes (says the Preacher) but the Earth abides for ever. One generation Goes and Another comes (Says the Preacher) but the Earth abides for ever.
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The expression does not mean that this Earth shall never be dissolv'd, and there are other Scriptures which intimate that it shall,
The expression does not mean that this Earth shall never be dissolved, and there Are other Scriptures which intimate that it shall,
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but it teaches us that while the Earth abides, and has done so for several thousands of years, a great many generations of men have successively been upon it.
but it Teaches us that while the Earth abides, and has done so for several thousands of Years, a great many generations of men have successively been upon it.
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For a while it has fed, and then devoured them:
For a while it has fed, and then devoured them:
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A while they have had a portion here, and then resigned it to others, and they after a little while have resigned it again to others;
A while they have had a portion Here, and then resigned it to Others, and they After a little while have resigned it again to Others;
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no man can carry any of these things away with him.
no man can carry any of these things away with him.
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How many lives has the Course of this one Sun measured, and yet the Sun continues to run his Race.
How many lives has the Course of this one Sun measured, and yet the Sun continues to run his Raze.
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Above five Thousand years has that bright Creature been a burning and shining Light, when alas we are but as of yesterday;
Above five Thousand Years has that bright Creature been a burning and shining Light, when alas we Are but as of yesterday;
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as Job speaks, Job 8. 9. And how much longer after us the Earth, and the Sun,
as Job speaks, Job 8. 9. And how much longer After us the Earth, and the Sun,
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and the Heavens may last we know not.
and the Heavens may last we know not.
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But if they should last much longer, (as we have reason to think they will not last always) there are yet another sort of Beings of a longer duration.
But if they should last much longer, (as we have reason to think they will not last always) there Are yet Another sort of Beings of a longer duration.
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The Angels which were made above five Thousand years ago, shall continue for ever; they shall know no end of duration, nor alteration of their blest and happy condition:
The Angels which were made above five Thousand Years ago, shall continue for ever; they shall know no end of duration, nor alteration of their blessed and happy condition:
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Their duration is not transitory, their condition is not frail and feeble.
Their duration is not transitory, their condition is not frail and feeble.
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But in the last place, let us consider the infinite and everlasting Duration of the Ever-blessed God.
But in the last place, let us Consider the infinite and everlasting Duration of the Ever-blessed God.
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He is from everlasting to everlasting, as is said Psal. 90. 2. He always was and never had beginning, always is and shall be,He is from everlasting to everlasting, as is said Psalm 90. 2. He always was and never had beginning, always is and shall be,
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and never shall be at an end.
and never shall be At an end.
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Oh how justly may we despise (considering these things) the contemptible shortness of our present Life.
O how justly may we despise (considering these things) the contemptible shortness of our present Life.
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The Psalmist says to God, A thousand years in thy sight are but as yesterday when it is past.
The Psalmist Says to God, A thousand Years in thy sighed Are but as yesterday when it is past.
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Which is as if he should say, If we wretched mortals should be continued in this world for a longer time than any of the first men liv'd, who liv'd some of them near a thousand years,
Which is as if he should say, If we wretched mortals should be continued in this world for a longer time than any of the First men lived, who lived Some of them near a thousand Years,
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yet this were very little to thy unmeasurable duration.
yet this were very little to thy unmeasurable duration.
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The longest Life of man is as inconsiderable to thee as one past day is to us.
The longest Life of man is as inconsiderable to thee as one past day is to us.
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Yea it is as little as a watch in the night; he adds, as three or four hours spent in sleep.
Yea it is as little as a watch in the night; he adds, as three or four hours spent in sleep.
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And very fitly is this matter exprest yet further, to make us duely sensible of it, Psal. 39. 5. Behold my days are as an hand-breadth.
And very fitly is this matter expressed yet further, to make us duly sensible of it, Psalm 39. 5. Behold my days Are as an handbreadth.
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The four short Stages of mans life are but each of them as it were the breadth of a finger in their length; and yet further;
The four short Stages of men life Are but each of them as it were the breadth of a finger in their length; and yet further;
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Mine age is as nothing before thee: Mine age is as nothing before thee:
po11 n1 vbz a-acp pix p-acp pno21:
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The greatest number of our years is so small it is as nothing when compar'd with thy eternal duration.
The greatest number of our Years is so small it is as nothing when compared with thy Eternal duration.
dt js n1 pp-f po12 n2 vbz av j pn31 vbz c-acp pix q-crq vvn p-acp po21 j n1.
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Thus we may help our selves duely to apprehend the shortness of our present life. 2. Let us consider that this our present Life is very frail and feeble.
Thus we may help our selves duly to apprehend the shortness of our present life. 2. Let us Consider that this our present Life is very frail and feeble.
av pns12 vmb vvi po12 n2 av-jn pc-acp vvi dt n1 pp-f po12 j n1. crd vvb pno12 vvi cst d po12 j n1 vbz av j cc j.
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As the Flower is the shortest liv'd part of a plant, so 'tis usually the weakest, the most easily withered and destroyed.
As the Flower is the Shortest lived part of a plant, so it's usually the Weakest, the most Easily withered and destroyed.
p-acp dt n1 vbz dt js vvd n1 pp-f dt n1, av pn31|vbz av-j dt js, dt av-ds av-j vvn cc vvn.
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3159
A cold wind pinches and blasts it, a high one tears it in pieces; a hot Sun shrivels and withers it;
A cold wind pinches and blasts it, a high one tears it in Pieces; a hight Sun shrivels and withers it;
dt j-jn n1 vvz cc vvz pn31, dt j crd n2 pn31 p-acp n2; dt j n1 n2 cc vvz pn31;
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a little fly or worm can easily destroy a thing of so delicate and tender a constitution.
a little fly or worm can Easily destroy a thing of so delicate and tender a constitution.
dt j n1 cc n1 vmb av-j vvi dt n1 pp-f av j cc j dt n1.
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And so frail as this is the life of man: There is not the weakest Flower more weak than he.
And so frail as this is the life of man: There is not the Weakest Flower more weak than he.
cc av j p-acp d vbz dt n1 pp-f n1: pc-acp vbz xx dt js n1 av-dc j cs pns31.
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the strongest man may be kill'd by a fly or an hair, a crum of bread, a blast of ill air,
the Strongest man may be killed by a fly or an hair, a crumb of bred, a blast of ill air,
dt js n1 vmb vbi vvn p-acp dt n1 cc dt n1, dt n1 pp-f n1, dt n1 pp-f j-jn n1,
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or a few drops of drink.
or a few drops of drink.
cc dt d n2 pp-f n1.
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Even the weakest and most contemptible Creature that is, can put an end to his days when 'tis commissioned by the Providence of God to do so And we are liable to a great many mortal accidents, any of which can cut us off in the prime of our years when we are proud of youth and strength:
Even the Weakest and most contemptible Creature that is, can put an end to his days when it's commissioned by the Providence of God to do so And we Are liable to a great many Mortal accidents, any of which can Cut us off in the prime of our Years when we Are proud of youth and strength:
np1 dt js cc av-ds j n1 cst vbz, vmb vvi dt n1 p-acp po31 n2 c-crq pn31|vbz vvn p-acp dt n1 pp-f np1 pc-acp vdi av cc pns12 vbr j p-acp dt j d j-jn n2, d pp-f r-crq vmb vvi pno12 a-acp p-acp dt n-jn pp-f po12 n2 c-crq pns12 vbr j pp-f n1 cc n1:
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As Job says, some die in their full strength, when their breasts are full of milk,
As Job Says, Some die in their full strength, when their breasts Are full of milk,
c-acp n1 vvz, d vvi p-acp po32 j n1, c-crq po32 n2 vbr j pp-f n1,
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and their bones are moistned with morrow, Job 21. 23, 24. Our greatest strength is but weakness.and their bones Are moistened with morrow, Job 21. 23, 24. Our greatest strength is but weakness.
cc po32 n2 vbr vvn p-acp n1, np1 crd crd, crd po12 js n1 vbz p-acp n1.
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How often has the Sun risen upon a man alive and well, and promising himself many days,
How often has the Sun risen upon a man alive and well, and promising himself many days,
uh-crq av vhz dt n1 vvn p-acp dt n1 j cc av, cc vvg px31 d n2,
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and before his setting has seen him a dead carkass? Again;
and before his setting has seen him a dead carcase? Again;
cc p-acp po31 n-vvg vhz vvn pno31 dt j n1? av;
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We may apprehend the frailty of our present life from hence, we all breed in our selves the Causes of death.
We may apprehend the frailty of our present life from hence, we all breed in our selves the Causes of death.
pns12 vmb vvi dt n1 pp-f po12 j n1 p-acp av, pns12 d vvi p-acp po12 n2 dt n2 pp-f n1.
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A great many distempers are our mortal bodies liable to, and we carry the seeds of them in our selves.
A great many distempers Are our Mortal bodies liable to, and we carry the seeds of them in our selves.
dt j d n2 vbr po12 j-jn n2 j p-acp, cc pns12 vvb dt n2 pp-f pno32 p-acp po12 n2.
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And we may say there are some diseases which the excess of health and vigour dispose men to, some that kill only the young or strong,
And we may say there Are Some diseases which the excess of health and vigour dispose men to, Some that kill only the young or strong,
cc pns12 vmb vvi pc-acp vbr d n2 r-crq dt n1 pp-f n1 cc n1 vvi n2 p-acp, d cst vvb av-j dt j cc j,
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as a consumption or a feaver. But that constitution must needs be acknowledged frail which breeds its own destruction;
as a consumption or a fever. But that constitution must needs be acknowledged frail which breeds its own destruction;
c-acp dt n1 cc dt n1. p-acp d n1 vmb av vbi vvn j r-crq vvz po31 d n1;
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and this is the common case of mankind in our present state.
and this is the Common case of mankind in our present state.
cc d vbz dt j n1 pp-f n1 p-acp po12 j n1.
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And yet further will the frailty of this life be presented to us if we consider the unavoidable decays of old age.
And yet further will the frailty of this life be presented to us if we Consider the unavoidable decays of old age.
cc av av-jc vmb dt n1 pp-f d n1 vbi vvn p-acp pno12 cs pns12 vvb dt j n2 pp-f j n1.
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If without accidents and in spite of distempers we pass through childhood and youth and manhood;
If without accidents and in spite of distempers we pass through childhood and youth and manhood;
cs p-acp n2 cc p-acp n1 pp-f n2 pns12 vvb p-acp n1 cc n1 cc n1;
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yet in old age nature decaies of its self. If nothing else destroy us we shall like the weak flower fade, and fall alone.
yet in old age nature decays of its self. If nothing Else destroy us we shall like the weak flower fade, and fallen alone.
av p-acp j n1 n1 vvz pp-f po31 n1. cs pix av vvi pno12 pns12 vmb vvi dt j n1 vvi, cc vvi av-j.
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The crazy building may be propt a while, but it will tumble at last let what will de done to support it.
The crazy building may be propped a while, but it will tumble At last let what will de done to support it.
dt j n1 vmb vbi vvn dt n1, cc-acp pn31 vmb vvi p-acp ord vvb r-crq vmb vbi vdn pc-acp vvi pn31.
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And this ought sure to be reckon'd a very frail thing which will fall of it self,
And this ought sure to be reckoned a very frail thing which will fallen of it self,
cc d pi av-j pc-acp vbi vvn dt j j n1 r-crq vmb vvi pp-f pn31 n1,
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and perish if it be let alone.
and perish if it be let alone.
cc vvb cs pn31 vbb vvn av-j.
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And much rather yet should we account it so if it will fail and perish, notwithstanding the greatest care and the best means that can be used to preserve it.
And much rather yet should we account it so if it will fail and perish, notwithstanding the greatest care and the best means that can be used to preserve it.
cc d av-c av vmd pns12 vvi pn31 av cs pn31 vmb vvi cc vvi, c-acp dt js n1 cc dt js n2 cst vmb vbi vvn pc-acp vvi pn31.
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And this is the miserable condition of our present life. 3. Let us further take notice and consider that this present life is altogether transitory.
And this is the miserable condition of our present life. 3. Let us further take notice and Consider that this present life is altogether transitory.
cc d vbz dt j n1 pp-f po12 j n1. crd vvb pno12 av-j vvi n1 cc vvb cst d j n1 vbz av j.
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The life of man fleeth as a shadow and continueth not. We may think it stays with us but it does not, it continually passes away.
The life of man fleeth as a shadow and Continueth not. We may think it stays with us but it does not, it continually passes away.
dt n1 pp-f n1 vvz p-acp dt n1 cc vvz xx. pns12 vmb vvi pn31 vvz p-acp pno12 p-acp pn31 vdz xx, pn31 av-j vvz av.
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Every shadow is in continual motion, as the Sun that makes it does constantly move. And so this short life is continually passing away;
Every shadow is in continual motion, as the Sun that makes it does constantly move. And so this short life is continually passing away;
np1 n1 vbz p-acp j n1, c-acp dt n1 cst vvz pn31 vdz av-j vvi. cc av d j n1 vbz av-j vvg av;
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it never makes one moments stop.
it never makes one moments stop.
pn31 av-x vvz crd ng1 n1.
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And surely that which is but short, and yet is continually passing, must needs be quickly done;
And surely that which is but short, and yet is continually passing, must needs be quickly done;
cc av-j cst r-crq vbz p-acp j, cc av vbz av-j vvg, vmb av vbi av-j vdn;
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we have here no continuing city, the Scripture tells us, Heb. 13. 14. we are but pilgrims and strangers on Earth, Heb. 11. 13. We cannot have here a settled abiding State.we have Here no Continuing City, the Scripture tells us, Hebrew 13. 14. we Are but pilgrim's and Strangers on Earth, Hebrew 11. 13. We cannot have Here a settled abiding State.
pns12 vhb av dx j-vvg n1, dt n1 vvz pno12, np1 crd crd pns12 vbr p-acp n2 cc n2 p-acp n1, np1 crd crd pns12 vmbx vhi av dt j-vvn vvg n1.
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That we may the better apprehend how transitory our life is, let us fix our Eye sometimes,
That we may the better apprehend how transitory our life is, let us fix our Eye sometime,
cst pns12 vmb dt av-jc vvi c-crq j po12 n1 vbz, vvb pno12 vvi po12 n1 av,
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or our thoughts at present upon a rapid and violent Stream.
or our thoughts At present upon a rapid and violent Stream.
cc po12 n2 p-acp j p-acp dt j cc j n1.
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As in a river one wave thrusts on another, and while we look on, still new water succeeds to our view;
As in a river one wave thrusts on Another, and while we look on, still new water succeeds to our view;
p-acp p-acp dt n1 crd n1 vvz p-acp j-jn, cc cs pns12 vvb a-acp, av j n1 vvz p-acp po12 n1;
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so one year, one day, one moment thrusts on and succeeds another.
so one year, one day, one moment thrusts on and succeeds Another.
av crd n1, crd n1, crd n1 vvz a-acp cc vvz j-jn.
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This day will not stay with us any more than all that are gone before it.
This day will not stay with us any more than all that Are gone before it.
d n1 vmb xx vvi p-acp pno12 d dc cs d cst vbr vvn p-acp pn31.
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Let us consider that whatever we are doing life spends and wasts it self; precious time is spent whatever else we save or get.
Let us Consider that whatever we Are doing life spends and wasts it self; precious time is spent whatever Else we save or get.
vvb pno12 vvi d r-crq pns12 vbr vdg n1 vvz cc vvz pn31 n1; j n1 vbz vvn r-crq av pns12 vvb cc vvi.
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While we work, while we sleep life goes on;
While we work, while we sleep life Goes on;
cs pns12 vvb, cs pns12 vvb n1 vvz a-acp;
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if we are busie, if we are idle, it will not stay for us but passes away.
if we Are busy, if we Are idle, it will not stay for us but passes away.
cs pns12 vbr j, cs pns12 vbr j, pn31 vmb xx vvi p-acp pno12 p-acp n2 av.
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Our Life passes like a shadow with a very silent and unheeded pace, but a very steady and constant one.
Our Life passes like a shadow with a very silent and unheeded pace, but a very steady and constant one.
po12 n1 vvz av-j dt n1 p-acp dt j j cc j n1, cc-acp dt j j cc j pi.
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And thus indeed it comes to pass that it steals away from a great many of us.
And thus indeed it comes to pass that it steals away from a great many of us.
cc av av pn31 vvz pc-acp vvi cst pn31 vvz av p-acp dt j d pp-f pno12.
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It is gone ere we are aware of it.
It is gone ere we Are aware of it.
pn31 vbz vvn c-acp pns12 vbr j pp-f pn31.
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While we are promising our selves what we will do for our own advantage and comfort hereafter,
While we Are promising our selves what we will do for our own advantage and Comfort hereafter,
cs pns12 vbr vvg po12 n2 r-crq pns12 vmb vdi p-acp po12 d n1 cc vvi av,
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while we are expecting what the time to come will do for us, the time to come is some of it come and gone;
while we Are expecting what the time to come will do for us, the time to come is Some of it come and gone;
cs pns12 vbr vvg r-crq dt n1 pc-acp vvi vmb vdi p-acp pno12, dt n1 pc-acp vvi vbz d pp-f pn31 vvi cc vvn;
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this time to come grows every day less and less. Time flies away, we cannot hold it, and when 'tis gone will never be recall'd.this time to come grows every day less and less. Time flies away, we cannot hold it, and when it's gone will never be Recalled.
d n1 pc-acp vvi vvz d n1 av-dc cc av-dc. n1 vvz av, pns12 vmbx vvi pn31, cc c-crq pn31|vbz vvn vmb av-x vbi vvd.
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We can neither keep it with us nor bring it back again All the art and skill of Philosophy and Physick is not able to make an old man young.
We can neither keep it with us nor bring it back again All the art and skill of Philosophy and Physic is not able to make an old man young.
pns12 vmb av-dx vvi pn31 p-acp pno12 cc vvb pn31 av av d dt n1 cc n1 pp-f n1 cc n1 vbz xx j pc-acp vvi dt j n1 j.
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We may redeem time by a wise and diligent improvement of that we have, but can never recall it.
We may Redeem time by a wise and diligent improvement of that we have, but can never Recall it.
pns12 vmb vvi n1 p-acp dt j cc j n1 pp-f cst pns12 vhb, cc-acp vmb av-x vvi pn31.
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And that must needs be reckon'd a very transitory thing, which is always spending and passing and will never recover or return.
And that must needs be reckoned a very transitory thing, which is always spending and passing and will never recover or return.
cc cst vmb av vbi vvn dt j j n1, r-crq vbz av vvg cc vvg cc vmb av-x vvi cc vvi.
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This Life we shall never live over again when it is once gone, this we cannot hope for;
This Life we shall never live over again when it is once gone, this we cannot hope for;
d n1 pns12 vmb av-x vvi a-acp av c-crq pn31 vbz a-acp vvn, d pns12 vmbx vvi p-acp;
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tho' we may hope for or fear another.
though we may hope for or Fear Another.
cs pns12 vmb vvi p-acp cc vvb j-jn.
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I think enough is now said to illustrate the three particulars contain'd in our Text. I shall therefore proceed in the last place to mention and urge the Improvement and Use we ought to make of them.
I think enough is now said to illustrate the three particulars contained in our Text. I shall Therefore proceed in the last place to mention and urge the Improvement and Use we ought to make of them.
pns11 vvb d vbz av vvn pc-acp vvi dt crd n2-j vvn p-acp po12 np1 pns11 vmb av vvi p-acp dt ord n1 pc-acp vvi cc vvi dt n1 cc n1 pns12 vmd pc-acp vvi pp-f pno32.
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This I shall divide into two parts, to direct our behaviour hereby both towards this world and the next.
This I shall divide into two parts, to Direct our behaviour hereby both towards this world and the next.
d pns11 vmb vvi p-acp crd n2, pc-acp vvi po12 n1 av av-d p-acp d n1 cc dt ord.
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For some Important Instructions regarding both may be deriv'd from these particulars. Let us see first what behaviour they require of us relating to this world.
For Some Important Instructions regarding both may be derived from these particulars. Let us see First what behaviour they require of us relating to this world.
p-acp d j n2 vvg d vmb vbi vvn p-acp d n2-j. vvb pno12 vvi ord q-crq n1 pns32 vvb pp-f pno12 vvg p-acp d n1.
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This you may observe in the following particulars.
This you may observe in the following particulars.
np1 pn22 vmb vvi p-acp dt vvg n2-j.
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1. Since the case is thus with us in this World, it should make our desires towards all things here very moderate and regular.
1. Since the case is thus with us in this World, it should make our Desires towards all things Here very moderate and regular.
crd p-acp dt n1 vbz av p-acp pno12 p-acp d n1, pn31 vmd vvi po12 n2 p-acp d n2 av av j cc j.
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It cannot be worth our while to be very much concern'd about matters that we shall not long have any thing to do with.
It cannot be worth our while to be very much concerned about matters that we shall not long have any thing to do with.
pn31 vmbx vbi j po12 n1 pc-acp vbi av av-d vvn p-acp n2 cst pns12 vmb xx av-j vhi d n1 pc-acp vdi p-acp.
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It is very foolish to let our Thoughts abide and fix where we our selves cannot.
It is very foolish to let our Thoughts abide and fix where we our selves cannot.
pn31 vbz av j pc-acp vvi po12 n2 vvi cc vvi c-crq pns12 po12 n2 vmbx.
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Since this life is frail, and short, and yet transitory too, this utterly forbids us to engage all our thoughts about it, to let it employ all our care;
Since this life is frail, and short, and yet transitory too, this utterly forbids us to engage all our thoughts about it, to let it employ all our care;
p-acp d n1 vbz j, cc j, cc av j av, d av-j vvz pno12 pc-acp vvi d po12 n2 p-acp pn31, pc-acp vvi pn31 vvi d po12 n1;
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to suffer all our wishes and endeavours and our whole Soul to pursue any thing here.
to suffer all our wishes and endeavours and our Whole Soul to pursue any thing Here.
pc-acp vvi d po12 n2 cc n2 cc po12 j-jn n1 pc-acp vvi d n1 av.
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It forbids an eager and uneasie concern for any thing that we have not.
It forbids an eager and uneasy concern for any thing that we have not.
pn31 vvz dt j cc j vvi p-acp d n1 cst pns12 vhb xx.
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'Tis unreasonable to pine and grieve much for the want of that which I could but a little while enjoy.
It's unreasonable to pine and grieve much for the want of that which I could but a little while enjoy.
pn31|vbz j pc-acp vvi cc vvi d p-acp dt n1 pp-f d r-crq pns11 vmd p-acp dt j n1 vvi.
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Since we cannot possess any of these things but a very little while, we must be long without them;
Since we cannot possess any of these things but a very little while, we must be long without them;
c-acp pns12 vmbx vvi d pp-f d n2 p-acp dt j j n1, pns12 vmb vbi j p-acp pno32;
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and should content and satisfie our selves that we may not be uneasie under an inevitable necessity. Say to your self;
and should content and satisfy our selves that we may not be uneasy under an inevitable necessity. Say to your self;
cc vmd vvi cc vvi po12 n2 cst pns12 vmb xx vbi j p-acp dt j n1. np1 p-acp po22 n1;
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If I cannot be a few days without such a thing, How shall I do to be many years without it;
If I cannot be a few days without such a thing, How shall I do to be many Years without it;
cs pns11 vmbx vbi dt d n2 p-acp d dt n1, q-crq vmb pns11 vdi pc-acp vbi d n2 p-acp pn31;
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as I must be all the while that my Body shall lie in the Grave,
as I must be all the while that my Body shall lie in the Grave,
c-acp pns11 vmb vbi d dt n1 cst po11 n1 vmb vvi p-acp dt j,
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and my Soul be separated from this world? How shall I bear to be for ever without it,
and my Soul be separated from this world? How shall I bear to be for ever without it,
cc po11 n1 vbi vvn p-acp d n1? q-crq vmb pns11 vvi pc-acp vbi p-acp av p-acp pn31,
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as I must be when all this world shall be dissolved, and the enjoyments of it at an end? This further forbids all our anxiety and sollicitude about the time to come, some hardly enjoy what they are and have at present by reason of their care and fear about what may be hereafter.
as I must be when all this world shall be dissolved, and the enjoyments of it At an end? This further forbids all our anxiety and solicitude about the time to come, Some hardly enjoy what they Are and have At present by reason of their care and Fear about what may be hereafter.
c-acp pns11 vmb vbi c-crq d d n1 vmb vbi vvn, cc dt n2 pp-f pn31 p-acp dt n1? np1 av-j vvz av-d po12 n1 cc n1 p-acp dt n1 pc-acp vvi, d av vvb r-crq pns32 vbr cc vhb p-acp j p-acp n1 pp-f po32 n1 cc vvi p-acp r-crq vmb vbi av.
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The time to come cannot be a long time when 'tis but part of a short life.
The time to come cannot be a long time when it's but part of a short life.
dt n1 pc-acp vvi vmbx vbi dt j n1 c-crq pn31|vbz p-acp n1 pp-f dt j n1.
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And let every man think with himself;
And let every man think with himself;
cc vvb d n1 vvb p-acp px31;
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while I am sollicitous about the remainder of my days, they grow still fewer and fewer,
while I am solicitous about the remainder of my days, they grow still fewer and fewer,
cs pns11 vbm j p-acp dt n1 pp-f po11 n2, pns32 vvb av dc cc dc,
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and so I have still the less reason for my care about them.
and so I have still the less reason for my care about them.
cc av pns11 vhb av dt av-dc n1 p-acp po11 n1 p-acp pno32.
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Further, this should effectually restrain men from all ill ways of seeking the conveniences of this present life.
Further, this should effectually restrain men from all ill ways of seeking the conveniences of this present life.
jc, d vmd av-j vvi n2 p-acp d j-jn n2 pp-f vvg dt n2 pp-f d j n1.
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We desire That too much, whatever is it, that we resolve to obtain by any means All the happiness this world can afford, is not worthy of such a desire.
We desire That too much, whatever is it, that we resolve to obtain by any means All the happiness this world can afford, is not worthy of such a desire.
pns12 vvb cst av av-d, r-crq vbz pn31, cst pns12 vvb pc-acp vvi p-acp d n2 d dt n1 d n1 vmb vvi, vbz xx j pp-f d dt n1.
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And he pays too dear for the best enjoyments of this world who purchases them at the cost of his Innocence.
And he pays too dear for the best enjoyments of this world who purchases them At the cost of his Innocence.
cc pns31 vvz av j-jn c-acp dt js n2 pp-f d n1 r-crq vvz pno32 p-acp dt n1 pp-f po31 n1.
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Treasures gotten by wickedness profit not; Treasures got by wickedness profit not;
n2 vvn p-acp n1 vvb xx;
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He that allows himself to be wicked that he may accomplish his desires loses much to gain a little;
He that allows himself to be wicked that he may accomplish his Desires loses much to gain a little;
pns31 cst vvz px31 pc-acp vbi j cst pns31 vmb vvi po31 n2 vvz d pc-acp vvi dt j;
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He forfeits the true happiness to gain a false one: For transitory satisfactions he abdicates abiding pleasures.
He forfeits the true happiness to gain a false one: For transitory satisfactions he abdicates abiding pleasures.
pns31 vvz dt j n1 pc-acp vvi dt j pi: c-acp j n2 pns31 vvz vvg n2.
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He loses Eternal goods to gain Temporal;
He loses Eternal goods to gain Temporal;
pns31 vvz j n2-j pc-acp vvi j;
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and incurs everlasting misery for the sake of a very short and transient and small felicity.
and incurs everlasting misery for the sake of a very short and Transient and small felicity.
cc vvz j n1 p-acp dt n1 pp-f dt j j cc j cc j n1.
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What proportion can there be between the joys of Heaven, which are most pure and ravishing, most satisfying and eternal,
What proportion can there be between the Joys of Heaven, which Are most pure and ravishing, most satisfying and Eternal,
q-crq n1 vmb a-acp vbi p-acp dt n2 pp-f n1, r-crq vbr av-ds j cc j-vvg, av-ds j-vvg cc j,
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and the short flashes of delight and pleasure which this world affords? Or what recompence can these feeble and short pleasures make for the exposing our selves to the most exquisite and eternal torments;
and the short flashes of delight and pleasure which this world affords? Or what recompense can these feeble and short pleasures make for the exposing our selves to the most exquisite and Eternal torments;
cc dt j n2 pp-f n1 cc n1 r-crq d n1 vvz? cc q-crq n1 vmb d j cc j n2 vvb p-acp dt vvg po12 n2 p-acp dt av-ds j cc j n2;
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Nothing then can be so foolish and unreasonable as the guilty pursuit of the things of this world.
Nothing then can be so foolish and unreasonable as the guilty pursuit of the things of this world.
pix av vmb vbi av j cc j p-acp dt j n1 pp-f dt n2 pp-f d n1.
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2. The shortness and frailty of this present Life may teach us to use with fobriety and temperance the Enjoyments of this World.
2. The shortness and frailty of this present Life may teach us to use with sobriety and temperance the Enjoyments of this World.
crd dt n1 cc n1 pp-f d j n1 vmb vvi pno12 pc-acp vvi p-acp n1 cc n1 dt n2 pp-f d n1.
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A quite contrary use I know is made of this Consideration by too many, but how absurdly and foolishly will appear upon a very little consideration.
A quite contrary use I know is made of this Consideration by too many, but how absurdly and foolishly will appear upon a very little consideration.
dt av j-jn n1 pns11 vvb vbz vvn pp-f d n1 p-acp av d, cc-acp q-crq av-j cc av-j vmb vvi p-acp dt j j n1.
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They allow themselves the most excessive gratifications of their appetites in Gluttony, Drunkenness and Uncleanness:
They allow themselves the most excessive gratifications of their appetites in Gluttony, drunkenness and Uncleanness:
pns32 vvb px32 dt av-ds j n2 pp-f po32 n2 p-acp n1, n1 cc n1:
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yea they endeavour and study to enflame their Appetites, and make them immoderate and excessive that they may have the more pleasure in gratifying them;
yea they endeavour and study to inflame their Appetites, and make them immoderate and excessive that they may have the more pleasure in gratifying them;
uh pns32 vvb cc vvi pc-acp vvi po32 n2, cc vvi pno32 j cc j cst pns32 vmb vhi dt av-dc n1 p-acp vvg pno32;
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and because they can live but a little while they will live apace. But unless the way were a great deal longer to the Grave than it is, methinks there is no need to hurry thither.
and Because they can live but a little while they will live apace. But unless the Way were a great deal longer to the Grave than it is, methinks there is no need to hurry thither.
cc c-acp pns32 vmb vvi p-acp dt j cs pns32 vmb vvi av. cc-acp cs dt n1 vbdr dt j n1 av-jc p-acp dt j cs pn31 vbz, vvz a-acp vbz dx n1 pc-acp vvi av.
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There is no reason to live out a short life apace. Thus they shorten the life which would not be very long without this precipitant hast.
There is no reason to live out a short life apace. Thus they shorten the life which would not be very long without this precipitant haste.
pc-acp vbz dx n1 pc-acp vvi av dt j n1 av. av pns32 vvb dt n1 r-crq vmd xx vbi av av-j p-acp d j n1.
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They drive away that which they would keep, and which is going away of it self.
They drive away that which they would keep, and which is going away of it self.
pns32 vvb av cst r-crq pns32 vmd vvi, cc r-crq vbz vvg av pp-f pn31 n1.
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They make hast to put an end to that which above all things they dote upon, that is, sensual pleasure;
They make haste to put an end to that which above all things they dote upon, that is, sensual pleasure;
pns32 vvb n1 pc-acp vvi dt n1 p-acp d r-crq p-acp d n2 pns32 vvb p-acp, cst vbz, j n1;
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to disable themselves from enjoying it by diseases or an untimely death. Intemperance and excess brings the infirmities and aches and defects of old Age upon Youth,
to disable themselves from enjoying it by diseases or an untimely death. Intemperance and excess brings the infirmities and aches and defects of old Age upon Youth,
pc-acp vvi px32 p-acp vvg pn31 p-acp n2 cc dt j n1. n1 cc n1 vvz dt n2 cc n2 cc n2 pp-f j n1 p-acp n1,
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and kill men in the prime of their days, almost as soon as they come to enjoy the world and know what it is to live.
and kill men in the prime of their days, almost as soon as they come to enjoy the world and know what it is to live.
cc vvi n2 p-acp dt n-jn pp-f po32 n2, av c-acp av c-acp pns32 vvb pc-acp vvi dt n1 cc vvb r-crq pn31 vbz pc-acp vvi.
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Is this the wit of the world, or rather a madness? A wise man would use with care a frail and brittle thing, especially if he does highly esteem and value it.
Is this the wit of the world, or rather a madness? A wise man would use with care a frail and brittle thing, especially if he does highly esteem and valve it.
vbz d dt n1 pp-f dt n1, cc av-c dt n1? dt j n1 vmd vvi p-acp n1 dt j cc j n1, av-j cs pns31 vdz av-j vvi cc n1 pn31.
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Is it reasonable to wish for a long enjoyment of the pleasures of this Life,
Is it reasonable to wish for a long enjoyment of the pleasures of this Life,
vbz pn31 j pc-acp vvi p-acp dt j n1 pp-f dt n2 pp-f d n1,
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and to take a course at the same time to make it short? to dote on pleasures and spoil them? to place all our happiness in this life and make hast to end it? to be prodigal of a small Stock;
and to take a course At the same time to make it short? to dote on pleasures and spoil them? to place all our happiness in this life and make haste to end it? to be prodigal of a small Stock;
cc pc-acp vvi dt n1 p-acp dt d n1 pc-acp vvi pn31 j? pc-acp vvi p-acp n2 cc vvi pno32? pc-acp vvi d po12 n1 p-acp d n1 cc vvi n1 pc-acp vvi pn31? pc-acp vbi j-jn pp-f dt j n1;
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and use ruggedly and carelesly a weak thing? If this be Wit there is nothing can deserve the name of Folly.
and use ruggedly and carelessly a weak thing? If this be Wit there is nothing can deserve the name of Folly.
cc vvb av-j cc av-j dt j n1? cs d vbb n1 pc-acp vbz pix vmb vvi dt n1 pp-f n1.
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3. These disparaging properties of this present life should teach men to be humble in their greatest worldly prosperity.
3. These disparaging properties of this present life should teach men to be humble in their greatest worldly Prosperity.
crd np1 vvg n2 pp-f d j n1 vmd vvi n2 pc-acp vbi j p-acp po32 js j n1.
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It may and ought to serve to this purpose to consider: Whatever I have now it is but a little while agoe that I receiv'd it:
It may and ought to serve to this purpose to Consider: Whatever I have now it is but a little while ago that I received it:
pn31 vmb cc pi pc-acp vvi p-acp d n1 pc-acp vvi: r-crq pns11 vhb av pn31 vbz p-acp dt j n1 av cst pns11 vvd pn31:
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Naked I came not long since into this world. I have but a very little while been honour'd, or rich, or learned;
Naked I Come not long since into this world. I have but a very little while been honoured, or rich, or learned;
j pns11 vvd xx av-j a-acp p-acp d n1. pns11 vhb cc-acp dt j j n1 vbn vvn, cc j, cc j;
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and ere long I must cease to be what I am.
and ere long I must cease to be what I am.
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I must goe out of this world quickly, and go as naked (at least of all outward advantages) as I was when I came into it.
I must go out of this world quickly, and go as naked (At least of all outward advantages) as I was when I Come into it.
pns11 vmb vvi av pp-f d n1 av-j, cc vvi p-acp j (p-acp ds pp-f d j n2) c-acp pns11 vbds c-crq pns11 vvd p-acp pn31.
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All that I have then here is but a transitory portion, my best estate is Vanity, which is built upon so slight a foundation as this feeble Life.
All that I have then Here is but a transitory portion, my best estate is Vanity, which is built upon so slight a Foundation as this feeble Life.
av-d d pns11 vhb av av vbz p-acp dt j n1, po11 js n1 vbz n1, r-crq vbz vvn p-acp av j dt n1 c-acp d j n1.
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Alas, I cannot have here a stable abiding felicity while my life is moving and passing away.
Alas, I cannot have Here a stable abiding felicity while my life is moving and passing away.
np1, pns11 vmbx vhb av dt j j-vvg n1 cs po11 n1 vbz vvg cc vvg av.
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And if I can enjoy what I have till I die, that is the longest I shall do so, and that cannot be long.
And if I can enjoy what I have till I die, that is the longest I shall do so, and that cannot be long.
cc cs pns11 vmb vvi r-crq pns11 vhb c-acp pns11 vvb, cst vbz dt js pns11 vmb vdi av, cc d vmbx vbi j.
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Then the poor Begger will be as rich as the most wealthy:
Then the poor Beggar will be as rich as the most wealthy:
av dt j n1 vmb vbi a-acp j c-acp dt av-ds j:
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And there will be as much beauty, as much strength in his dust who was deform'd and weak,
And there will be as much beauty, as much strength in his dust who was deformed and weak,
cc a-acp vmb vbi p-acp d n1, c-acp d n1 p-acp po31 n1 r-crq vbds vvn cc j,
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as in that of those who are proud of beauty, or strength; no marks of Wisdom or Learning will remain about the Dead and corrupted Carkass.
as in that of those who Are proud of beauty, or strength; no marks of Wisdom or Learning will remain about the Dead and corrupted Carcase.
c-acp p-acp d pp-f d r-crq vbr j pp-f n1, cc n1; dx n2 pp-f n1 cc n1 vmb vvi p-acp dt j cc j-vvn n1.
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All sorts are huddled together, equall'd and canfounded in the Grave.
All sorts Are huddled together, equaled and canfounded in the Grave.
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The man that is proud of his present advantages may assure himself that within a few days he may be as despicable on earth as any that he despises.
The man that is proud of his present advantages may assure himself that within a few days he may be as despicable on earth as any that he despises.
dt n1 cst vbz j pp-f po31 j n2 vmb vvi px31 d p-acp dt d n2 pns31 vmb vbi a-acp j p-acp n1 c-acp d cst pns31 vvz.
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Yea in a little time he shall be more despicable and made inferiour to him if the other outlives him.
Yea in a little time he shall be more despicable and made inferior to him if the other outlives him.
uh p-acp dt j n1 pns31 vmb vbi av-dc j cc vvn j-jn p-acp pno31 cs dt n-jn vvz pno31.
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If the rich and honour'd dies first, the poor man remains richer and more honourable than he:
If the rich and honoured die First, the poor man remains Richer and more honourable than he:
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As a living Dog is better than a dead Lion. The one enjoys still his little, the other is totally stript of his abundance.
As a living Dog is better than a dead lion. The one enjoys still his little, the other is totally stripped of his abundance.
c-acp dt j-vvg n1 vbz jc cs dt j n1. dt crd vvz av po31 j, dt n-jn vbz av-j vvn pp-f po31 n1.
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Should I despise any man (let me say) when a little time may make so great a difference to his advantage;
Should I despise any man (let me say) when a little time may make so great a difference to his advantage;
vmd pns11 vvi d n1 (vvb pno11 vvi) c-crq dt j n1 vmb vvi av j dt n1 p-acp po31 n1;
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When he whom I disdain perhaps to speak to may shortly tread upon me, and have me under the dust of his feet Surely this frail and transitory life with all its advantages is too mean a thing to cause or allow a man to be proud of it.
When he whom I disdain perhaps to speak to may shortly tread upon me, and have me under the dust of his feet Surely this frail and transitory life with all its advantages is too mean a thing to cause or allow a man to be proud of it.
c-crq pns31 ro-crq pns11 vvb av pc-acp vvi pc-acp vmb av-j vvi p-acp pno11, cc vhb pno11 p-acp dt n1 pp-f po31 n2 av-j d j cc j n1 p-acp d po31 n2 vbz av j dt n1 p-acp n1 cc vvi dt n1 pc-acp vbi j pp-f pn31.
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4. These conditions of our present Life may justly render us patient under all present Adversity.
4. These conditions of our present Life may justly render us patient under all present Adversity.
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May we not with great reason bear that Patiently which we cannot endure long;
May we not with great reason bear that Patiently which we cannot endure long;
vmb pns12 xx p-acp j n1 vvi cst av-j r-crq pns12 vmbx vvi av-j;
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especially when the more patient we are under grievous things, the more easie and tolerable they be.
especially when the more patient we Are under grievous things, the more easy and tolerable they be.
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Let us consider then, when any Affliction befalls us, I cannot undergo a long affliction in a short life.
Let us Consider then, when any Affliction befalls us, I cannot undergo a long affliction in a short life.
vvb pno12 vvi av, c-crq d n1 vvz pno12, pns11 vmbx vvi dt j n1 p-acp dt j n1.
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If poverty be my Lot, I shall not long be expos'd to the inconveniences of that.
If poverty be my Lot, I shall not long be exposed to the inconveniences of that.
cs n1 vbb po11 n1, pns11 vmb xx av-j vbi vvn p-acp dt n2 pp-f d.
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If I am condemned to a life of hard labour and toil;
If I am condemned to a life of hard labour and toil;
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I may comfort my self with this thought, that I am hasting to a place where the weary are at rest. If I am vex'd and afflicted by the Lusts and Passions of unreasonable and wicked men;
I may Comfort my self with this Thought, that I am hasting to a place where the weary Are At rest. If I am vexed and afflicted by the Lustiest and Passion of unreasonable and wicked men;
pns11 vmb vvi po11 n1 p-acp d n1, cst pns11 vbm vvg p-acp dt n1 c-crq dt j vbr p-acp n1. cs pns11 vbm vvn cc vvn p-acp dt n2 cc n2 pp-f j cc j n2;
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I may consider their Life is frail and transitory as well as mine; and I am going to be where the wicked cease from troubling.
I may Consider their Life is frail and transitory as well as mine; and I am going to be where the wicked cease from troubling.
pns11 vmb vvi po32 n1 vbz j cc j c-acp av c-acp png11; cc pns11 vbm vvg pc-acp vbi c-crq dt j vvi p-acp vvg.
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In all adversity this may comfort us, my afflictions are fading and transitory, as I am;
In all adversity this may Comfort us, my afflictions Are fading and transitory, as I am;
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the evils as well as the good things of this Life, can last no longer than my self,
the evils as well as the good things of this Life, can last no longer than my self,
dt n2-jn p-acp av c-acp dt j n2 pp-f d n1, vmb vvi av-dx av-jc cs po11 n1,
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and that will not be long.
and that will not be long.
cc cst vmb xx vbi j.
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Such as these are the Thoughts, Dispositions, and Resolutions relating to this World, that these conditions of our present Life should excite in us.
Such as these Are the Thoughts, Dispositions, and Resolutions relating to this World, that these conditions of our present Life should excite in us.
d p-acp d vbr dt n2, n2, cc n2 vvg p-acp d n1, cst d n2 pp-f po12 j n1 vmd vvi p-acp pno12.
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The Apostle Paul urges such a use of these things, 1 Cor. 7. 29, 30, 31. Brethren the time is short, It remains that they which have Wives he as though they had none,
The Apostle Paul urges such a use of these things, 1 Cor. 7. 29, 30, 31. Brothers the time is short, It remains that they which have Wives he as though they had none,
dt n1 np1 vvz d dt n1 pp-f d n2, crd np1 crd crd, crd, crd n2 dt n1 vbz j, pn31 vvz cst pns32 r-crq vhb n2 pns31 a-acp cs pns32 vhd pix,
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and they that weep as though they wept not, and they that rejoice as though they rejoiced not,
and they that weep as though they wept not, and they that rejoice as though they rejoiced not,
cc pns32 cst vvb c-acp cs pns32 vvd xx, cc pns32 cst vvb c-acp cs pns32 vvd xx,
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and they that use this world us not abusing it, for the fashion of this world passeth away. and they that use this world us not abusing it, for the fashion of this world passes away.
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I proceed now to the last part of the Discourse with which I shall soon conclude, that is, to represent the due Behaviour relating to the other World, which these disparagements of our present Life should teach and provoke us to.
I proceed now to the last part of the Discourse with which I shall soon conclude, that is, to represent the due Behaviour relating to the other World, which these disparagements of our present Life should teach and provoke us to.
pns11 vvb av p-acp dt ord n1 pp-f dt n1 p-acp r-crq pns11 vmb av vvi, cst vbz, pc-acp vvi dt j-jn n1 vvg p-acp dt j-jn n1, r-crq d n2 pp-f po12 j n1 vmd vvi cc vvi pno12 p-acp.
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And I cannot imagine but that every one will readily acknowledge, these things should make us turn our thoughts towards the World to come,
And I cannot imagine but that every one will readily acknowledge, these things should make us turn our thoughts towards the World to come,
cc pns11 vmbx vvi cc-acp cst d pi vmb av-j vvi, d n2 vmd vvi pno12 vvi po12 n2 p-acp dt n1 pc-acp vvi,
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and look into the reality and nature of a future State; and earnestly endeavour to secure to our selves a happy condition there.
and look into the reality and nature of a future State; and earnestly endeavour to secure to our selves a happy condition there.
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Since there is most certainly another World, and a Life to come; is it not our Wisdom to think of it, and look before us:
Since there is most Certainly Another World, and a Life to come; is it not our Wisdom to think of it, and look before us:
p-acp pc-acp vbz av-ds av-j j-jn n1, cc dt n1 pc-acp vvi; vbz pn31 xx po12 n1 pc-acp vvi pp-f pn31, cc vvb p-acp pno12:
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especially when we are continually hasting to it? When I am going apace from this World, shall I not think at all whither I am going? Is not this worth a thought? Let us consider what the Scripture teaches us of the Future State:
especially when we Are continually hasting to it? When I am going apace from this World, shall I not think At all whither I am going? Is not this worth a Thought? Let us Consider what the Scripture Teaches us of the Future State:
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That it assures our Souls to be immortal; though our Bodies perish they shall never die;
That it assures our Souls to be immortal; though our Bodies perish they shall never die;
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and our perishing Bodies shall lie but a while in their dissolved State: They shall certainly rise again from the dust to live hereafter in immortal Life:
and our perishing Bodies shall lie but a while in their dissolved State: They shall Certainly rise again from the dust to live hereafter in immortal Life:
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That we shall be raised to receive the rewards of our doings here, whether they have been good or evil:
That we shall be raised to receive the rewards of our doings Here, whither they have been good or evil:
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That the Eternal world to come is divided into two different States, the one perfectly happy for the reward of good men, the other perfectly miserable for the punishment of the bad.
That the Eternal world to come is divided into two different States, the one perfectly happy for the reward of good men, the other perfectly miserable for the punishment of the bad.
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Since these things will certainly be, let us certainly expect them and frequently think of them;
Since these things will Certainly be, let us Certainly expect them and frequently think of them;
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Let every one often tell himself, this short Life is hasting to end in an endless Life.
Let every one often tell himself, this short Life is hasting to end in an endless Life.
vvb d crd av vvb px31, d j n1 vbz vvg pc-acp vvi p-acp dt j n1.
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I am going where I shall be happy or miserable for ever; from transitory to abiding things, from temporal to eternal.
I am going where I shall be happy or miserable for ever; from transitory to abiding things, from temporal to Eternal.
pns11 vbm vvg c-crq pns11 vmb vbi j cc j c-acp av; p-acp j p-acp vvg n2, p-acp j p-acp j.
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Whatever puts an end to this frail Life, which is so easily destroyed, sends me into an unalterable State, whatever sort it be of:
Whatever puts an end to this frail Life, which is so Easily destroyed, sends me into an unalterable State, whatever sort it be of:
r-crq vvz dt n1 p-acp d j n1, r-crq vbz av av-j vvn, vvz pno11 p-acp dt j n1, r-crq n1 pn31 vbb pp-f:
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If a happy one, it will ever be happy and perfectly so; if miserable, it will always be a perfectly miserable State.
If a happy one, it will ever be happy and perfectly so; if miserable, it will always be a perfectly miserable State.
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And my condition there will be ordered according to my behaviour here; this short Life has an influence upon the Eternal one.
And my condition there will be ordered according to my behaviour Here; this short Life has an influence upon the Eternal one.
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If I have lived well, and well used the Talents I was entrusted with here; I shall enjoy better and more lasting good things there.
If I have lived well, and well used the Talents I was Entrusted with Here; I shall enjoy better and more lasting good things there.
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I may justly content my self to be denyed any of these things below, if the wise disposer sees fit to do so;
I may justly content my self to be denied any of these things below, if the wise disposer sees fit to do so;
pns11 vmb av-j vvi po11 n1 pc-acp vbi vvn d pp-f d n2 a-acp, cs dt j n1 vvz j pc-acp vdi av;
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since better things to full satisfaction are reserved for me.
since better things to full satisfaction Are reserved for me.
p-acp jc n2 p-acp j n1 vbr vvn p-acp pno11.
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But if I live wickedly, I must expect that alittle time will put an end for ever to all my present ease and prosperity;
But if I live wickedly, I must expect that alittle time will put an end for ever to all my present ease and Prosperity;
p-acp cs pns11 vvb av-j, pns11 vmb vvi cst av n1 vmb vvi dt n1 c-acp av p-acp d po11 j n1 cc n1;
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I must part with all my lov'd Enjoyments, and bid a farewell to all mirth and pleasure.
I must part with all my loved Enjoyments, and bid a farewell to all mirth and pleasure.
pns11 vmb vvi p-acp d po11 vvd n2, cc vvb dt n1 p-acp d n1 cc n1.
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All my portion of good is in this World, and I can enjoy it no longer than while this short and transitory Life lasts It is but a small portion of good then that falls to my share,
All my portion of good is in this World, and I can enjoy it no longer than while this short and transitory Life lasts It is but a small portion of good then that falls to my share,
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if this be all I must have.
if this be all I must have.
cs d vbb d pns11 vmb vhi.
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And it was not worth the being born, to be exposed to so many evils, to bear so many afflictions, to feel the wrackings of so many violent passions,
And it was not worth the being born, to be exposed to so many evils, to bear so many afflictions, to feel the wrackings of so many violent passion,
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as this mortal Life and vale of Tears are acquainted with, for the sake of enjoying so little good,
as this Mortal Life and vale of Tears Are acquainted with, for the sake of enjoying so little good,
c-acp d j-jn n1 cc n1 pp-f n2 vbr vvn p-acp, p-acp dt n1 pp-f vvg av av-j j,
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so short and small a felicity.
so short and small a felicity.
av j cc j dt n1.
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And besides, my pleasant Circumstances here, will quickly end in Torments and Miseries that will continue for ever.
And beside, my pleasant circumstances Here, will quickly end in Torments and Misery's that will continue for ever.
cc a-acp, po11 j n2 av, vmb av-j vvi p-acp n2 cc ng1 cst vmb vvi p-acp av.
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Let us I say, think much of that other World, and divert our thoughts from this:
Let us I say, think much of that other World, and divert our thoughts from this:
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That so our affections may be disengaged, and we may not be entangled with the Charms and Allurements of this World, to our everlasting perdition.
That so our affections may be disengaged, and we may not be entangled with the Charms and Allurements of this World, to our everlasting perdition.
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And having got our selves at liberty from those fatal snares and fetters;
And having god our selves At liberty from those fatal snares and fetters;
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let us earnestly apply our selves to prepare for, and secure a happy State in the Life to come.
let us earnestly apply our selves to prepare for, and secure a happy State in the Life to come.
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This ought to be our greatest care in this World, and employ the most of our endeavours.
This ought to be our greatest care in this World, and employ the most of our endeavours.
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In every other care and endeavour this should be minded, and should direct them. We should so pursue this World as at the same time to pursue a better,
In every other care and endeavour this should be minded, and should Direct them. We should so pursue this World as At the same time to pursue a better,
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and so enjoy this World as that we at the same time may hope for a better.
and so enjoy this World as that we At the same time may hope for a better.
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Ought we not to be most concerned that we may be happy there, where we must be longest.
Ought we not to be most concerned that we may be happy there, where we must be longest.
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Let us behave our selves always in this World, as going out of this and going into another, where we shall abide and stay.
Let us behave our selves always in this World, as going out of this and going into Another, where we shall abide and stay.
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(25) sermon (DIV1)
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Shall we be carefull about a few days to come of this Life, and not much rather be solicitous what shall become of us to all Eternity.
Shall we be careful about a few days to come of this Life, and not much rather be solicitous what shall become of us to all Eternity.
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Now to secure our happiness hereafter, we must endeavour to make our peace with God, to regain his favour by repenting truly of our former Sins, by stedfastly purposing to lead a new Life, by devoting our selves to Jesus Christ to be followers of him, with whom the Father was well-pleased.
Now to secure our happiness hereafter, we must endeavour to make our peace with God, to regain his favour by repenting truly of our former Sins, by steadfastly purposing to led a new Life, by devoting our selves to jesus christ to be followers of him, with whom the Father was well-pleased.
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We must then deny all angodliness and worldly Lusts, and live soberly, righteously and godly in this present World.
We must then deny all angodliness and worldly Lustiest, and live soberly, righteously and godly in this present World.
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We must cease to do evil and learn to do well;
We must cease to do evil and Learn to do well;
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and follow after holiness, without which no man can see God, no man can be admitted into that presence of God which makes Heaven.
and follow After holiness, without which no man can see God, no man can be admitted into that presence of God which makes Heaven.
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Let us endeavour to grow reconciled to a very serious and religious Life;
Let us endeavour to grow reconciled to a very serious and religious Life;
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to become acquainted with, and to relish the joys and pleasures of devotion and communion with God:
to become acquainted with, and to relish the Joys and pleasures of devotion and communion with God:
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To delight in him in meditating on his Nature and Works, in praising, adoring and worshipping of him.
To delight in him in meditating on his Nature and Works, in praising, adoring and worshipping of him.
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Which things will be the great entertainment and happiness of Heaven;
Which things will be the great entertainment and happiness of Heaven;
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and therefore till we are suited to such things, till we can find the highest pleasure in them,
and Therefore till we Are suited to such things, till we can find the highest pleasure in them,
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and in all acts of Vertue, till we can satisfie our selves in such things,
and in all acts of Virtue, till we can satisfy our selves in such things,
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even with the want of many worldly Enjoyments, we are not fit for Heaven, nor can be happy in another World.
even with the want of many worldly Enjoyments, we Are not fit for Heaven, nor can be happy in Another World.
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But thus to prepare our selves for, and secure a happy State hereafter, is the best use we can possibly put this our mean Life to.
But thus to prepare our selves for, and secure a happy State hereafter, is the best use we can possibly put this our mean Life to.
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And though this Life be so short and transitory, we shall have time enough for the securing a better,
And though this Life be so short and transitory, we shall have time enough for the securing a better,
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if we do not cheat our selves of it by unnecessary delays, and if we apply our selves diligently to this matter.
if we do not cheat our selves of it by unnecessary delays, and if we apply our selves diligently to this matter.
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And how great an Improvement of our present Life is this! How great a gain! How much to advantage!
And how great an Improvement of our present Life is this! How great a gain! How much to advantage!
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(25) sermon (DIV1)
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To employ this Life for the gaining a happy one hereafter, is as if a man should lay out Pebbles for Pearls, should exchange Dirt for Gold,
To employ this Life for the gaining a happy one hereafter, is as if a man should lay out Pebbles for Pearls, should exchange Dirt for Gold,
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(25) sermon (DIV1)
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and short liv'd Sparkles for lasting and glorious Stars. 'Tis to lay out Earth for Heaven, to spend time for the purchase of Eternity;
and short lived Sparkles for lasting and glorious Stars. It's to lay out Earth for Heaven, to spend time for the purchase of Eternity;
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(25) sermon (DIV1)
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to use the Creatures so, as to make them bring us to God; to labour for a very few days, that we may enjoy an Eternal rest;
to use the Creatures so, as to make them bring us to God; to labour for a very few days, that we may enjoy an Eternal rest;
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(25) sermon (DIV1)
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to deny our selves in a few things, and for a little while, that we may ere long enjoy full satisfactions, everlasting pleasures.
to deny our selves in a few things, and for a little while, that we may ere long enjoy full satisfactions, everlasting pleasures.
pc-acp vvi po12 n2 p-acp dt d n2, cc p-acp dt j n1, cst pns12 vmb a-acp av-j vvi j n2, j n2.
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This is truly and greatly to redeem our time:
This is truly and greatly to Redeem our time:
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(25) sermon (DIV1)
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This if we do, we shall not regret that our time on Earth was so short and transitory.
This if we do, we shall not regret that our time on Earth was so short and transitory.
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THE PRAYER.
THE PRAYER.
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O Eternal and Almighty God, thou art always the same, and thy years do not fail, thou art the same yesterday,
Oh Eternal and Almighty God, thou art always the same, and thy Years do not fail, thou art the same yesterday,
uh j cc j-jn np1, pns21 vb2r av dt d, cc po21 n2 vdb xx vvi, pns21 vb2r dt d av-an,
(26) prayer (DIV2)
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and to day and for ever, without Variableness or shadow of Change.
and to day and for ever, without Variableness or shadow of Change.
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(26) prayer (DIV2)
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It is upon thee, O Lord, and thy unchangeable Power, that all things else do depend, in their Beings and in all their Operations;
It is upon thee, Oh Lord, and thy unchangeable Power, that all things Else do depend, in their Beings and in all their Operations;
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thou fillest Heaven and Earth, and thou workest all in all. All thy Works praise thee, O God, and thy Saints bless thee:
thou Fillest Heaven and Earth, and thou workest all in all. All thy Works praise thee, Oh God, and thy Saints bless thee:
pns21 vv2 n1 cc n1, cc pns21 vv2 d p-acp d. av-d po21 vvz n1 pno21, uh np1, cc po21 n2 vvb pno21:
(26) prayer (DIV2)
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The invisible Things of thee are clearly seen, being understood by the things that are made,
The invisible Things of thee Are clearly seen, being understood by the things that Are made,
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(26) prayer (DIV2)
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even thy Eternal power and Godhead.
even thy Eternal power and Godhead.
av po21 j n1 cc n1.
(26) prayer (DIV2)
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And we, O Lord, are amongst the number of those whom thou hast Created, and dost preserve;
And we, Oh Lord, Are among the number of those whom thou hast Created, and dost preserve;
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(26) prayer (DIV2)
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thou in thy due time, didst bring us into Being at our Birth, and by thee we are hitherto sustained.
thou in thy due time, didst bring us into Being At our Birth, and by thee we Are hitherto sustained.
pns21 p-acp po21 j-jn n1, vdd2 vvi pno12 p-acp vbg p-acp po12 n1, cc p-acp pno21 pns12 vbr av vvn.
(26) prayer (DIV2)
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It is thou that supportest our frail Natures, that they fall not into the Dust;
It is thou that supportest our frail Nature's, that they fallen not into the Dust;
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(26) prayer (DIV2)
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by thy careful Providence over us, we have escaped many Dangers, we have got through the weakness of Infancy, and the Heedlesness of Childhood;
by thy careful Providence over us, we have escaped many Dangers, we have god through the weakness of Infancy, and the Heedlessness of Childhood;
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(26) prayer (DIV2)
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by thy Blessing has our Food nourisht, and our Cloaths warmed us, for we live not by these things alone,
by thy Blessing has our Food nourished, and our Clothes warmed us, for we live not by these things alone,
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(26) prayer (DIV2)
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but by the Word which proceeds out of the mouth of God. We are in thy Hands then, O thou the Sovereign Arbiter of Life and Death:
but by the Word which proceeds out of the Mouth of God. We Are in thy Hands then, Oh thou the Sovereign Arbiter of Life and Death:
cc-acp p-acp dt n1 r-crq vvz av pp-f dt n1 pp-f np1. pns12 vbr p-acp po21 n2 av, uh pns21 dt j-jn n1 pp-f n1 cc n1:
(26) prayer (DIV2)
321
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3355
when ever thou pleasest, we return to the Dust from whence we were Created.
when ever thou pleasest, we return to the Dust from whence we were Created.
c-crq av pns21 vv2, pns12 vvb p-acp dt n1 p-acp c-crq pns12 vbdr vvn.
(26) prayer (DIV2)
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3356
We acknowledge it is of thy Mercy that we are not consumed, and because thy Compassions fail not.
We acknowledge it is of thy Mercy that we Are not consumed, and Because thy Compassions fail not.
pns12 vvb pn31 vbz pp-f po21 n1 cst pns12 vbr xx vvn, cc c-acp po21 n2 vvb xx.
(26) prayer (DIV2)
321
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3357
And we are afraid, when we think how easily thou canst crush and destroy us,
And we Are afraid, when we think how Easily thou Canst crush and destroy us,
cc pns12 vbr j, c-crq pns12 vvb c-crq av-j pns21 vm2 vvi cc vvi pno12,
(26) prayer (DIV2)
321
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3358
how frail our Life is, and how short and Transitory, how little a distance we are from Eternity,
how frail our Life is, and how short and Transitory, how little a distance we Are from Eternity,
c-crq j po12 n1 vbz, cc c-crq j cc j, c-crq j dt n1 pns12 vbr p-acp n1,
(26) prayer (DIV2)
321
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3359
and how exposed our Lives are, how many Evils and Dangers compass us about, and how small a Matter is able to put an end to our Days:
and how exposed our Lives Are, how many Evils and Dangers compass us about, and how small a Matter is able to put an end to our Days:
cc q-crq vvd po12 n2 vbr, c-crq d n2-jn cc n2 n1 pno12 a-acp, cc c-crq j dt n1 vbz j pc-acp vvi dt n1 p-acp po12 n2:
(26) prayer (DIV2)
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3360
These things when we consider them, make us look upon our selves as always just at the brink of the Grave and Eternity.
These things when we Consider them, make us look upon our selves as always just At the brink of the Grave and Eternity.
d n2 c-crq pns12 vvb pno32, vvb pno12 vvi p-acp po12 n2 c-acp av j p-acp dt n1 pp-f dt j cc n1.
(26) prayer (DIV2)
321
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3361
And while we have liv'd careless of our Duty to thee, while we have liv'd in Rebellion against thee, we have been upon the brink of Hell,
And while we have lived careless of our Duty to thee, while we have lived in Rebellion against thee, we have been upon the brink of Hell,
cc cs pns12 vhb vvd j pp-f po12 n1 p-acp pno21, cs pns12 vhb vvd p-acp n1 p-acp pno21, pns12 vhb vbn p-acp dt n1 pp-f n1,
(26) prayer (DIV2)
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and in continual Danger of falling into it.
and in continual Danger of falling into it.
cc p-acp j n1 pp-f vvg p-acp pn31.
(26) prayer (DIV2)
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3363
Had thy wrath been kindled against us but for a moment, which we have continually provoked, we had perisht irrecoverably.
Had thy wrath been kindled against us but for a moment, which we have continually provoked, we had perished irrecoverably.
vhd po21 n1 vbi vvn p-acp pno12 p-acp p-acp dt n1, r-crq pns12 vhb av-j vvn, pns12 vhd vvn av-j.
(26) prayer (DIV2)
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3364
Oh how great and wonderful is thy Patience and Goodness in continuing, and supporting and watching over such provoking Sinners ▪ We admire, we praise thee for thy Long-suffering towards us;
O how great and wondered is thy Patience and goodness in Continuing, and supporting and watching over such provoking Sinners ▪ We admire, we praise thee for thy Long-suffering towards us;
uh q-crq j cc j vbz po21 n1 cc n1 p-acp vvg, cc vvg cc vvg p-acp d j-vvg n2 ▪ pns12 vvb, pns12 vvb pno21 p-acp po21 j p-acp pno12;
(26) prayer (DIV2)
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and since thou hast given space to do it, we repent of all our past Sins, we purpose and desire to lead a new and good Life,
and since thou hast given Molle to do it, we Repent of all our past Sins, we purpose and desire to led a new and good Life,
cc c-acp pns21 vh2 vvn n1 pc-acp vdi pn31, pns12 vvb pp-f d po12 j n2, pns12 vvb cc vvb pc-acp vvi dt j cc j n1,
(26) prayer (DIV2)
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3366
and we humbly sue for thy pardoning Mercy.
and we humbly sue for thy pardoning Mercy.
cc pns12 av-j vvb p-acp po21 vvg n1.
(26) prayer (DIV2)
321
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3367
When we with Sorrow and Shame confess our Sins, do thou, we pray thee, forgive our Sins,
When we with Sorrow and Shame confess our Sins, do thou, we pray thee, forgive our Sins,
c-crq pns12 p-acp n1 cc np1-n vvb po12 n2, vdb pns21, pns12 vvb pno21, vvb po12 n2,
(26) prayer (DIV2)
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3368
and cleanse us from all Unrighteousness.
and cleanse us from all Unrighteousness.
cc vvb pno12 p-acp d n1.
(26) prayer (DIV2)
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3369
Give us a true and unfeigned Repentance, and the Grace to amend our Lives according to thy Holy word.
Give us a true and unfeigned Repentance, and the Grace to amend our Lives according to thy Holy word.
vvb pno12 dt j cc j n1, cc dt n1 pc-acp vvi po12 n2 vvg p-acp po21 j n1.
(26) prayer (DIV2)
321
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3370
Teach us that denying all Ungodliness and worldly Lusts, we may live soberly, righteously and godly in this present World, spending the rest of our Days to thy Honour and Glory.
Teach us that denying all Ungodliness and worldly Lustiest, we may live soberly, righteously and godly in this present World, spending the rest of our Days to thy Honour and Glory.
vvb pno12 d vvg d n1 cc j n2, pns12 vmb vvi av-j, av-j cc j p-acp d j n1, vvg dt n1 pp-f po12 n2 p-acp po21 n1 cc n1.
(26) prayer (DIV2)
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3371
In this way make us to seek an Inheritance in the World to come, that since we have here no long abode, no certain Duration, no abiding State, we may have a Treasure in Heaven,
In this Way make us to seek an Inheritance in the World to come, that since we have Here no long Abided, no certain Duration, no abiding State, we may have a Treasure in Heaven,
p-acp d n1 vvb pno12 pc-acp vvi dt n1 p-acp dt n1 pc-acp vvi, cst c-acp pns12 vhb av dx j n1, dx j n1, dx j-vvg n1, pns12 vmb vhi dt n1 p-acp n1,
(26) prayer (DIV2)
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an Inheritance in the next World that fadeth not away.
an Inheritance in the next World that fades not away.
dt n1 p-acp dt ord n1 cst vvz xx av.
(26) prayer (DIV2)
321
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3373
Make us so sensible of the short and uncertain condition of this our present Life, that our Affections may be wean'd from this World,
Make us so sensible of the short and uncertain condition of this our present Life, that our Affections may be weaned from this World,
n1 pno12 av j pp-f dt j cc j n1 pp-f d po12 j n1, cst po12 n2 vmb vbi j-vvn p-acp d n1,
(26) prayer (DIV2)
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and set upon the things to come;
and Set upon the things to come;
cc vvn p-acp dt n2 pc-acp vvi;
(26) prayer (DIV2)
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teach and inable us so to pass through things Temporal that we finally lose not the things that are Eternal.
teach and inable us so to pass through things Temporal that we finally loose not the things that Are Eternal.
vvb cc j pno12 av pc-acp vvi p-acp n2 j cst pns12 av-j vvb xx dt n2 cst vbr j.
(26) prayer (DIV2)
321
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3376
We pray thee, let not this day be utterly lost to us, but give us Comfort and good Fruit of our Attendances upon thee;
We pray thee, let not this day be utterly lost to us, but give us Comfort and good Fruit of our Attendances upon thee;
pns12 vvb pno21, vvb xx d n1 vbi av-j vvn p-acp pno12, cc-acp vvb pno12 vvi cc j n1 pp-f po12 n2 p-acp pno21;
(26) prayer (DIV2)
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3377
O Let thy Ordinances be to us, the means of a Glorious and Eternal Life.
Oh Let thy Ordinances be to us, the means of a Glorious and Eternal Life.
uh vvb po21 n2 vbb p-acp pno12, dt n2 pp-f dt j cc j n1.
(26) prayer (DIV2)
322
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3378
Grant us to lie down this Night in Peace, while thou makest us to dwell safely:
Grant us to lie down this Night in Peace, while thou Makest us to dwell safely:
n1 pno12 pc-acp vvi a-acp d n1 p-acp n1, cs pns21 vv2 pno12 pc-acp vvi av-j:
(26) prayer (DIV2)
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3379
Let our waking Thoughts in the Night-season instruct us.
Let our waking Thoughts in the Night-season instruct us.
vvb po12 vvg n2 p-acp dt n1 vvb pno12.
(26) prayer (DIV2)
322
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3380
Give us cause in the Morning to rejoyce in thy Goodness, and Lord Comfort this our wretched mortal Life with thy Blessings, let us see thy Goodness in the Land of the Living.
Give us cause in the Morning to rejoice in thy goodness, and Lord Comfort this our wretched Mortal Life with thy Blessings, let us see thy goodness in the Land of the Living.
vvb pno12 vvi p-acp dt n1 pc-acp vvi p-acp po21 n1, cc n1 vvi d po12 j j-jn n1 p-acp po21 n2, vvb pno12 vvi po21 n1 p-acp dt n1 pp-f dt n-vvg.
(26) prayer (DIV2)
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3381
We beseech thee, to have mercy upon all Men;
We beseech thee, to have mercy upon all Men;
pns12 vvb pno21, pc-acp vhi n1 p-acp d n2;
(26) prayer (DIV2)
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3382
Grant them to know thee, the only true God, and Jesus Christ, whom thou hast sent to their eternal Salvation.
Grant them to know thee, the only true God, and jesus christ, whom thou hast sent to their Eternal Salvation.
vvb pno32 pc-acp vvi pno21, dt j j np1, cc np1 np1, ro-crq pns21 vh2 vvn p-acp po32 j n1.
(26) prayer (DIV2)
323
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3383
Save thy People, O Lord, and bless thine heritage, govern and lift them up for ever.
Save thy People, Oh Lord, and bless thine heritage, govern and lift them up for ever.
p-acp po21 n1, uh n1, cc vvb po21 n1, vvb cc vvi pno32 a-acp p-acp av.
(26) prayer (DIV2)
323
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3384
We pray thee, Bless these Nations wherein we live, be thou as a Wall of Fire round about us,
We pray thee, Bless these nations wherein we live, be thou as a Wall of Fire round about us,
pns12 vvb pno21, vvb d n2 c-crq pns12 vvb, vbb pns21 p-acp dt n1 pp-f n1 av-j p-acp pno12,
(26) prayer (DIV2)
323
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3385
and our defence against all thine Enemies and ours;
and our defence against all thine Enemies and ours;
cc po12 n1 p-acp d po21 n2 cc png12;
(26) prayer (DIV2)
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3386
O purge and cleanse us from our Sins, that we may be meet for the Favours of thy Providence.
Oh purge and cleanse us from our Sins, that we may be meet for the Favours of thy Providence.
uh vvi cc vvi pno12 p-acp po12 n2, cst pns12 vmb vbi j p-acp dt n2 pp-f po21 n1.
(26) prayer (DIV2)
323
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3387
Grant our King and Queen a long and happy Reign over us, give them great Prosperity and Peace.
Grant our King and Queen a long and happy Reign over us, give them great Prosperity and Peace.
np1 po12 n1 cc n1 dt j cc j vvi p-acp pno12, vvb pno32 j n1 cc n1.
(26) prayer (DIV2)
323
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3388
Direct all our Magistrates, so to govern themselves in their several places, as may be to thy Glory, the good of thy Church among us,
Direct all our Magistrates, so to govern themselves in their several places, as may be to thy Glory, the good of thy Church among us,
j d po12 n2, av pc-acp vvi px32 p-acp po32 j n2, c-acp vmb vbi p-acp po21 n1, dt j pp-f po21 n1 p-acp pno12,
(26) prayer (DIV2)
323
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3389
and to the Safety, Honour and Welfare of their Majesties and their Kingdoms.
and to the Safety, Honour and Welfare of their Majesties and their Kingdoms.
cc p-acp dt n1, n1 cc n1 pp-f po32 n2 cc po32 n2.
(26) prayer (DIV2)
323
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3390
Teach all our People duely to fear thee, to be subject and obedient to those that are over them in Church or State,
Teach all our People duly to Fear thee, to be Subject and obedient to those that Are over them in Church or State,
vvb d po12 n1 av-jn pc-acp vvi pno21, pc-acp vbi j-jn cc j p-acp d cst vbr p-acp pno32 p-acp n1 cc n1,
(26) prayer (DIV2)
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3391
and to live in brotherly Love and Unity one among another.
and to live in brotherly Love and Unity one among Another.
cc pc-acp vvi p-acp j n1 cc n1 crd p-acp n-jn.
(26) prayer (DIV2)
323
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3392
We humbly recommend to thy Goodness, O Father of Mercies, all that are in any Trouble or Affliction, give them Patience and Submission to thee,
We humbly recommend to thy goodness, Oh Father of mercies, all that Are in any Trouble or Affliction, give them Patience and Submission to thee,
pns12 av-j vvb p-acp po21 n1, uh n1 pp-f n2, d cst vbr p-acp d n1 cc n1, vvb pno32 n1 cc n1 p-acp pno21,
(26) prayer (DIV2)
323
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3393
and in due time deliver them.
and in due time deliver them.
cc p-acp j-jn n1 vvi pno32.
(26) prayer (DIV2)
323
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3394
We pray thee bless all our Friends and Relations, do good to our Enemies, and make them to be at Peace with us:
We pray thee bless all our Friends and Relations, do good to our Enemies, and make them to be At Peace with us:
pns12 vvb pno21 vvb d po12 n2 cc n2, vdb j p-acp po12 n2, cc vvi pno32 pc-acp vbi p-acp n1 p-acp pno12:
(26) prayer (DIV2)
323
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3395
All this we humbly ask in the Name of Jesus Christ; and further whatever he himself hath taught us to pray, saying, Our Father, &c.
All this we humbly ask in the Name of jesus christ; and further whatever he himself hath taught us to pray, saying, Our Father, etc.
d d pns12 av-j vvb p-acp dt n1 pp-f np1 np1; cc av-jc r-crq pns31 px31 vhz vvn pno12 pc-acp vvi, vvg, po12 n1, av
(26) prayer (DIV2)
323
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3396
The USEFULNESS of EARLY RELIGION TO Old-Age, demonstrated. Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour,
The USEFULNESS of EARLY RELIGION TO Old age, demonstrated. Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
dt n1 pp-f j n1 p-acp n1, vvn. vvb pno12 vvi. vvb pno12, uh n1, p-acp d po12 n2-vdg p-acp po21 av-ds j n1,
(27) sermon (DIV1)
323
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3397
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
cc av-jc pno12 p-acp po21 j n1, cst p-acp d po12 n2 vvn, vvd cc vvn p-acp pno21, pns12 vmb vvi po21 j n1,
(27) sermon (DIV1)
323
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3398
and finally by thy Mercy obtain Everlasting Life, through Jesus Christ our Lord. Amen.and finally by thy Mercy obtain Everlasting Life, through jesus christ our Lord. Amen.
cc av-j p-acp po21 n1 vvi j n1, p-acp np1 np1 po12 n1. uh-n.
(27) sermon (DIV1)
323
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3399
ECCLES. 12. 1. Remember now thy Creatour in the days of thy Youth, while the Evil days come not,
ECCLES. 12. 1. remember now thy Creator in the days of thy Youth, while the Evil days come not,
np1. crd crd np1 av po21 n1 p-acp dt n2 pp-f po21 n1, cs dt j-jn n2 vvb xx,
(27) sermon (DIV1)
323
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3400
nor the years draw nigh, when thou shalt say I have no pleasure in them.
nor the Years draw High, when thou shalt say I have no pleasure in them.
ccx dt n2 vvb av-j, c-crq pns21 vm2 vvi pns11 vhb dx n1 p-acp pno32.
(27) sermon (DIV1)
323
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3401
NOtwithstanding the great uncertainty of humane Life, and though none of us can tell how short his appointed time may be:
NOtwithstanding the great uncertainty of humane Life, and though none of us can tell how short his appointed time may be:
p-acp dt j n1 pp-f j n1, cc cs pix pp-f pno12 vmb vvi c-crq j po31 j-vvn n1 vmb vbi:
(27) sermon (DIV1)
324
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3402
Though we see persons of every Age descend into the Grave, some in their early Infancy,
Though we see Persons of every Age descend into the Grave, Some in their early Infancy,
cs pns12 vvb n2 pp-f d n1 vvi p-acp dt j, d p-acp po32 j n1,
(27) sermon (DIV1)
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3403
and some in Youth in their full strength, as well as some in an old Age:
and Some in Youth in their full strength, as well as Some in an old Age:
cc d p-acp n1 p-acp po32 j n1, c-acp av c-acp d p-acp dt j n1:
(27) sermon (DIV1)
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3404
Yea, (which is very strange) though we see that a great many more die young,
Yea, (which is very strange) though we see that a great many more die young,
uh, (r-crq vbz av j) cs pns12 vvb cst dt j av-d av-dc vvi j,
(27) sermon (DIV1)
324
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3405
than there are that live to any great Age; yet do Mankind commonly promise themselves a long Life on Earth.
than there Are that live to any great Age; yet do Mankind commonly promise themselves a long Life on Earth.
cs pc-acp vbr cst vvb p-acp d j n1; av vdb n1 av-j vvi px32 dt j n1 p-acp n1.
(27) sermon (DIV1)
324
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3406
All expect this almost, though but few attain it.
All expect this almost, though but few attain it.
av-d vvb d av, cs p-acp d vvb pn31.
(27) sermon (DIV1)
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3407
We believe that we may live as long as the oldest Persons that we see or know.
We believe that we may live as long as the oldest Persons that we see or know.
pns12 vvb cst pns12 vmb vvi c-acp av-j c-acp dt js n2 cst pns12 vvb cc vvi.
(27) sermon (DIV1)
324
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3408
And this vain Imagination proves a fatal and mischievous snare to a great many.
And this vain Imagination Proves a fatal and mischievous snare to a great many.
cc d j n1 vvz dt j cc j n1 p-acp dt j d.
(27) sermon (DIV1)
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3409
For, because they may live long, as they think, they will not trouble themselves betimes to prepare to die,
For, Because they may live long, as they think, they will not trouble themselves betimes to prepare to die,
p-acp, c-acp pns32 vmb vvi av-j, c-acp pns32 vvb, pns32 vmb xx vvi px32 av p-acp vvi pc-acp vvi,
(27) sermon (DIV1)
324
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3410
though it is as true that they may not live long.
though it is as true that they may not live long.
cs pn31 vbz a-acp j cst pns32 vmb xx vvi av-j.
(27) sermon (DIV1)
324
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3411
They set the practice of Religion and the concern of their Souls aside for the present,
They Set the practice of Religion and the concern of their Souls aside for the present,
pns32 vvd dt n1 pp-f n1 cc dt vvb pp-f po32 n2 av p-acp dt j,
(27) sermon (DIV1)
324
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3412
because they shall have, as they suppose, time enough to mind them hereafter.
Because they shall have, as they suppose, time enough to mind them hereafter.
c-acp pns32 vmb vhi, c-acp pns32 vvb, n1 av-d pc-acp vvi pno32 av.
(27) sermon (DIV1)
324
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3413
They apply themselves wholly now to the Business and Pleasures of this Life, and refer their Reformation and Religion to old Age.
They apply themselves wholly now to the Business and Pleasures of this Life, and refer their Reformation and Religion to old Age.
pns32 vvb px32 av-jn av p-acp dt n1 cc n2 pp-f d n1, cc vvi po32 n1 cc n1 p-acp j n1.
(27) sermon (DIV1)
324
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3414
And thus while they think they have much time to spend, they squander away, and lose much from their main concern;
And thus while they think they have much time to spend, they squander away, and loose much from their main concern;
cc av cs pns32 vvb pns32 vhb d n1 pc-acp vvi, pns32 vvi av, cc vvi d p-acp po32 n1 vvi;
(27) sermon (DIV1)
324
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3415
and with their time they lose Eternity, and their Souls too:
and with their time they loose Eternity, and their Souls too:
cc p-acp po32 n1 pns32 vvb n1, cc po32 n2 av:
(27) sermon (DIV1)
324
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3416
Their time is spent, and their Day of Salvation is over, before they have secured and wrought out their Salvation:
Their time is spent, and their Day of Salvation is over, before they have secured and wrought out their Salvation:
po32 n1 vbz vvn, cc po32 n1 pp-f n1 vbz a-acp, c-acp pns32 vhb vvn cc vvn av po32 n1:
(27) sermon (DIV1)
324
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3417
And Death snatches many of them away in the midst of their worldly Cares and Pleasures,
And Death snatches many of them away in the midst of their worldly Cares and Pleasures,
cc n1 vvz d pp-f pno32 av p-acp dt n1 pp-f po32 j n2 cc n2,
(27) sermon (DIV1)
324
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3418
and so they are undone for ever.
and so they Are undone for ever.
cc av pns32 vbr vvn p-acp av.
(27) sermon (DIV1)
324
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3419
To meet with and cure, if it may be, this Errour, I shall insist a little upon these words of Solomon: Wherein he intimates the Unreasonableness and Folly of delaying to repent,
To meet with and cure, if it may be, this Error, I shall insist a little upon these words of Solomon: Wherein he intimates the Unreasonableness and Folly of delaying to Repent,
pc-acp vvi p-acp cc vvi, cs pn31 vmb vbi, d n1, pns11 vmb vvi dt j p-acp d n2 pp-f np1: c-crq pns31 vvz dt n1 cc n1 pp-f vvg pc-acp vvi,
(27) sermon (DIV1)
325
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3420
and be religious, till old Age, though it be supposed that we may, or though it could be certain that we shall live to old Age.
and be religious, till old Age, though it be supposed that we may, or though it could be certain that we shall live to old Age.
cc vbi j, c-acp j n1, cs pn31 vbb vvn cst pns12 vmb, cc cs pn31 vmd vbi j cst pns12 vmb vvi p-acp j n1.
(27) sermon (DIV1)
325
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3421
We may reckon that the latter part of this verse is a reason and argument to enforce his advice in the former part of it;
We may reckon that the latter part of this verse is a reason and argument to enforce his Advice in the former part of it;
pns12 vmb vvi d dt d n1 pp-f d n1 vbz dt n1 cc n1 pc-acp vvi po31 n1 p-acp dt j n1 pp-f pn31;
(27) sermon (DIV1)
325
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3422
and that his meaning is this.
and that his meaning is this.
cc cst po31 n1 vbz d.
(27) sermon (DIV1)
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3423
Remember now thy Creatour in the days of thy Youth, because the latter end of a long Life will be Evil days, and such as you shall say, I have no pleasure in them. remember now thy Creator in the days of thy Youth, Because the latter end of a long Life will be Evil days, and such as you shall say, I have no pleasure in them.
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To be religious in youth will be the best preparation against the evil days to come,
To be religious in youth will be the best preparation against the evil days to come,
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and in those days you will need those consolations and advantages, which a religious and vertuous Course that has been before them will then afford.
and in those days you will need those consolations and advantages, which a religious and virtuous Course that has been before them will then afford.
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Many other arguments are commonly insisted upon by those that handle this Text, to persuade young Persons to mind Religion and Vertue;
Many other Arguments Are commonly insisted upon by those that handle this Text, to persuade young Persons to mind Religion and Virtue;
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but I shall set them all aside and insist upon this alone, which seems chiefly,
but I shall Set them all aside and insist upon this alone, which seems chiefly,
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if not only intended in the Text. To do this with the better success (if it may please God) I shall divide the following Discourse into three parts.
if not only intended in the Text. To do this with the better success (if it may please God) I shall divide the following Discourse into three parts.
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1. To shew what is meant by Remembring our Creatour in the days of our Youth:
1. To show what is meant by Remembering our Creator in the days of our Youth:
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Because 'tis usually thought that Youth may be allowed a great deal of liberty, and that a very little Religion may serve their turn.
Because it's usually Thought that Youth may be allowed a great deal of liberty, and that a very little Religion may serve their turn.
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2. To shew that the time of old Age is That he means here by the Evil days, and the years in which a Man shall say, he has no pleasure in them; for to illustrate this matter is to strengthen the Argument.
2. To show that the time of old Age is That he means Here by the Evil days, and the Years in which a Man shall say, he has no pleasure in them; for to illustrate this matter is to strengthen the Argument.
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3. To shew how this is a good argument and reason against mens putting off their repenting and being religious to their old Age;
3. To show how this is a good argument and reason against men's putting off their repenting and being religious to their old Age;
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and that the best Defence and Preparation that we can possibly make against the Inconveniences of that time, is to be religious in our Youth.
and that the best Defence and Preparation that we can possibly make against the Inconveniences of that time, is to be religious in our Youth.
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I begin with the first of these: To shew what is meant by Remembring our Creatour in the days of our Youth.
I begin with the First of these: To show what is meant by Remembering our Creator in the days of our Youth.
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By Creatour then we are to understand, he means God that made us;
By Creator then we Are to understand, he means God that made us;
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for it is He that hath made us, and not we our selves, Psal. 100. 3. By Remembring him we must understand, these particulars are intended.
for it is He that hath made us, and not we our selves, Psalm 100. 3. By Remembering him we must understand, these particulars Are intended.
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1. That we seek and get a good measure of the Knowledge of God. No man can remember him at all, that does not know something of him.
1. That we seek and get a good measure of the Knowledge of God. No man can Remember him At all, that does not know something of him.
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Nor can any man remember what he is, unless he does in some measure know this;
Nor can any man Remember what he is, unless he does in Some measure know this;
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and we must remember him such as he is, or we shall not do it to any good purpose.
and we must Remember him such as he is, or we shall not do it to any good purpose.
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We must therefore betimes, enquire into what he has revealed of himself in his word.
We must Therefore betimes, inquire into what he has revealed of himself in his word.
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We must know and remember that he is, and is a rewarder of those that diligently seek him.
We must know and Remember that he is, and is a rewarder of those that diligently seek him.
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That he is a Being, Infinite, Eternal, Good and Just, Wise and Almighty. That he is our Creatour, and the Creatour of all things;
That he is a Being, Infinite, Eternal, Good and Just, Wise and Almighty. That he is our Creator, and the Creator of all things;
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that he is thereupon the Lord and owner of all, as he says, The world is mine and the fulness thereof, Psal. 50. 12. and we are his people,
that he is thereupon the Lord and owner of all, as he Says, The world is mine and the fullness thereof, Psalm 50. 12. and we Are his people,
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and the sheep of his Pasture, as the Psalmist speaks, Psal. 100. We must know and remember that he has laid his Laws upon us,and the sheep of his Pasture, as the Psalmist speaks, Psalm 100. We must know and Remember that he has laid his Laws upon us,
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and expects our Obedience to them;
and expects our obedience to them;
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that he is Judge of all the Earth, and will render to every man according to his works.
that he is Judge of all the Earth, and will render to every man according to his works.
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Thus we must remember him in what he is in himself, and in what relations he is pleased to bear towards us.
Thus we must Remember him in what he is in himself, and in what relations he is pleased to bear towards us.
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2. 'Tis also intended herein, that we should often think of God, that we should have him much in our minds, that we set the Lord always before us, as the Psalmist speaks of himself, Psal. 16. 8. It is the Character of an evil man, that God is not in all his thoughts, and of very wicked people, that they forget God. Men may actually think of God often in the midst of their worldly business,
2. It's also intended herein, that we should often think of God, that we should have him much in our minds, that we Set the Lord always before us, as the Psalmist speaks of himself, Psalm 16. 8. It is the Character of an evil man, that God is not in all his thoughts, and of very wicked people, that they forget God. Men may actually think of God often in the midst of their worldly business,
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and may habitually acknowledge him in all their ways;
and may habitually acknowledge him in all their ways;
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they may and ought to depend upon his Providence, thank him for all they enjoy, praise him for and ascribe to him all the good they do.
they may and ought to depend upon his Providence, thank him for all they enjoy, praise him for and ascribe to him all the good they do.
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We should begin and end every day, and receive every Meal with actual thoughts of God,
We should begin and end every day, and receive every Meal with actual thoughts of God,
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and scrious Addresses to him of Praise and Thanksgiving. We should duly set apart his Sabbaths to remember and worship him upon them.
and scrious Addresses to him of Praise and Thanksgiving. We should duly Set apart his Sabbaths to Remember and worship him upon them.
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3. This includes also suitable affections of the Heart: Our knowledge must not be speculative and unaffecting.
3. This includes also suitable affections of the Heart: Our knowledge must not be speculative and unaffecting.
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We must think of God with awfull reverence and fear of his Majesty and Greatness.
We must think of God with awful Reverence and Fear of his Majesty and Greatness.
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We must love him above all things, and desire his favour and love as our chiefest good.
We must love him above all things, and desire his favour and love as our chiefest good.
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We must admire and delight in his Holiness, and Justice, and Goodness, and endeavour to conform to them.
We must admire and delight in his Holiness, and justice, and goodness, and endeavour to conform to them.
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4. This includes Obedience to his Commands, and Resignation and Submission to his Providence. This is due to him, and is the just acknowledgment of his right in us.
4. This includes obedience to his Commands, and Resignation and Submission to his Providence. This is due to him, and is the just acknowledgment of his right in us.
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His Laws must be the rule of our Actions, and his Glory our great end;
His Laws must be the Rule of our Actions, and his Glory our great end;
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as the Apostle says, 1 Cor. 10. 11. Whether ye eat or drink, or whatever ye do, do all to the glory of God.
as the Apostle Says, 1 Cor. 10. 11. Whither you eat or drink, or whatever you do, do all to the glory of God.
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And whatever portion or fortune he allots us, we must take with an humble, contented,
And whatever portion or fortune he allots us, we must take with an humble, contented,
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and resigned frame of spirit, as sensible that he disposes but of his own in his ordering of us, and our circumstances:
and resigned frame of Spirit, as sensible that he disposes but of his own in his ordering of us, and our Circumstances:
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We must be ready always after our great Pattern to say, Lord, not what I will, but what thou wilt.
We must be ready always After our great Pattern to say, Lord, not what I will, but what thou wilt.
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Thus much is included in the word Remember.
Thus much is included in the word remember.
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And all this is to be done in our early Youth, according to the Wiseman's advice here:
And all this is to be done in our early Youth, according to the Wiseman's Advice Here:
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As soon as possibly we can do it; without any delay or putting it off.
As soon as possibly we can do it; without any Delay or putting it off.
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We should with the first exercises of our reason study, and learn to know him and his Laws:
We should with the First exercises of our reason study, and Learn to know him and his Laws:
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With the first actions of out wills we should chuse him for our chief good, and his Laws as our best rule;
With the First actions of out wills we should choose him for our chief good, and his Laws as our best Rule;
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and make it our great care and endeavour to conform to them, rather than to the Customs and Fashions and Maximes of the foolish and wicked World;
and make it our great care and endeavour to conform to them, rather than to the Customs and Fashions and Maxims of the foolish and wicked World;
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and we should set our first affections on him, give him our Hearts before the things of this World here get possession of them.
and we should Set our First affections on him, give him our Hearts before the things of this World Here get possession of them.
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This is that which Solomon advises; let us now proceed to consider that which is his argument to urge this advice.
This is that which Solomon advises; let us now proceed to Consider that which is his argument to urge this Advice.
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That is, that Evil days will come, and the years in which a man shall say, he has no pleasure in them. That this is spoken of old Age appears by the following verses, wherein 'tis generally acknowledged he describes that Age of humane Life;
That is, that Evil days will come, and the Years in which a man shall say, he has no pleasure in them. That this is spoken of old Age appears by the following Verses, wherein it's generally acknowledged he describes that Age of humane Life;
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and indeed the description he makes of it does justifie his giving it the name of Evil days, as he seems to have designed to do.
and indeed the description he makes of it does justify his giving it the name of Evil days, as he seems to have designed to do.
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I shall give the Summ of what he says to this purpose in the following particulars.
I shall give the Sum of what he Says to this purpose in the following particulars.
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1. That is an evil time upon the account of the weakness and decay of Nature, which often attends it.
1. That is an evil time upon the account of the weakness and decay of Nature, which often attends it.
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There is then a great decay of all the faculties and powers; the mortal Body begins to fail.
There is then a great decay of all the faculties and Powers; the Mortal Body begins to fail.
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The Beauty of it is withered, the Strength exhausted. The dim Eye can no longer see, nor the deaf Ear hear;
The Beauty of it is withered, the Strength exhausted. The dim Eye can no longer see, nor the deaf Ear hear;
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the feeble Feet cannot walk, nor the Hands work as they could before.
the feeble Feet cannot walk, nor the Hands work as they could before.
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And in this weakness the Limbs which were strong and vigorous become a burden to themselves:
And in this weakness the Limbs which were strong and vigorous become a burden to themselves:
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The old man cannot help himself, but descends perhaps to the weakness of a Child again.
The old man cannot help himself, but descends perhaps to the weakness of a Child again.
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Thus is he taken from action and business, that which made him taken notice of and considerable in the World, that which made him sought to and respected.
Thus is he taken from actium and business, that which made him taken notice of and considerable in the World, that which made him sought to and respected.
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And now perhaps he sees himself forgotten and forsaken;
And now perhaps he sees himself forgotten and forsaken;
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he sees those he has been kind to prove ungratefull, and those whom he has nourisht and brought up, grown weary of him.
he sees those he has been kind to prove ungrateful, and those whom he has nourished and brought up, grown weary of him.
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And where these things are, who would not account the time which that man continues further an Evil time. 2. But further;
And where these things Are, who would not account the time which that man continues further an Evil time. 2. But further;
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It often attends this decay of Nature, that they are loaded with pains and distempers.
It often attends this decay of Nature, that they Are loaded with pains and distempers.
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These whenever they come are an heavy burden, even to those who are young and strong,
These whenever they come Are an heavy burden, even to those who Are young and strong,
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and therefore they will much rather be so to the aged and weak; and these are more liable to them than younger persons.
and Therefore they will much rather be so to the aged and weak; and these Are more liable to them than younger Persons.
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Indeed if pains and distempers are very violent upon old Age, they are not of long continuance,
Indeed if pains and distempers Are very violent upon old Age, they Are not of long Continuance,
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because weak Nature cannot then bear much: Yet they are very uneasie sometimes, and of long continuance too.
Because weak Nature cannot then bear much: Yet they Are very uneasy sometime, and of long Continuance too.
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The old person is oftentimes attended with the yearly returns of very painfull Distempers; which give him perhaps some intermissions for a little while;
The old person is oftentimes attended with the yearly returns of very painful Distempers; which give him perhaps Some intermissions for a little while;
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but 'tis only to let him gain so much strength as to be able to endure and rub through the more returning fits of them.
but it's only to let him gain so much strength as to be able to endure and rub through the more returning fits of them.
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He shall feel the smart of former Wounds, and the Aches and Pains of old Bruises,
He shall feel the smart of former Wounds, and the Aches and Pains of old Bruises,
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and the stiffness and weariness of former Labours.
and the stiffness and weariness of former Labours.
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Sickness confines him to his House or his Chamber, and makes him a Prisoner at home.
Sickness confines him to his House or his Chamber, and makes him a Prisoner At home.
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Pain wearies out his days, and makes him wish for the Night: And when the Night has continued a while, he wishes again for the Day:
Pain wearies out his days, and makes him wish for the Night: And when the Night has continued a while, he wishes again for the Day:
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He has no comfort in his Days, nor rest in the Nights.
He has no Comfort in his Days, nor rest in the Nights.
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The remainder of comfort and pleasure which weakness and decay had left, Sickness and Pain utterly lavish away. Therefore,
The remainder of Comfort and pleasure which weakness and decay had left, Sickness and Pain utterly lavish away. Therefore,
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3. It must be mentioned as another Inconvenience of old Age, that it is with many a time very destitute of Pleasure.
3. It must be mentioned as Another Inconvenience of old Age, that it is with many a time very destitute of Pleasure.
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The old man has but a very weak and languid Sence at the most of all the pleasant things of this World:
The old man has but a very weak and languid Sense At the most of all the pleasant things of this World:
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The desire now fails, as Solomon says, verse 5. The Sences and Appetites grow dull, and have less relish of these things.
The desire now fails, as Solomon Says, verse 5. The Senses and Appetites grow dull, and have less relish of these things.
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The dim Eye is no more ravisht with beautifull Objects, nor is the deaf Ear to be charmed with harmonious Sounds.
The dim Eye is no more ravished with beautiful Objects, nor is the deaf Ear to be charmed with harmonious Sounds.
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The Nose and Pallate are hardly sensible any longer of pleasing Tasts or Smells.
The Nose and Palate Are hardly sensible any longer of pleasing Tastes or Smells.
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Can I discern between good and evil? says old Barsillai to David. Can thy servant tast what I eat or what I drink? can I hear any more the voice of singing men, Can I discern between good and evil? Says old Barsillai to David. Can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men,
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and singing women? 2 Sam. 19. 35. The Novelty of things which helped to transport him in younger years is now no more attending them, he can meet with nothing new,and singing women? 2 Sam. 19. 35. The Novelty of things which helped to transport him in younger Years is now no more attending them, he can meet with nothing new,
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but is cloyed and sick with the dull repetitions of the same things.
but is cloyed and sick with the dull repetitions of the same things.
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4 It is a great addition to the Evil of these days, that if any affliction or inconvenience befalls us then, it is usually more incurable than in our younger years it might have been.
4 It is a great addition to the Evil of these days, that if any affliction or inconvenience befalls us then, it is usually more incurable than in our younger Years it might have been.
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Man is born to trouble as the Sparks fly upwards: Man is born to trouble as the Sparks fly upward:
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Affliction will haunt and molest us as long as we live in this mutable, weak and exposed State;
Affliction will haunt and molest us as long as we live in this mutable, weak and exposed State;
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and that condition of Life, which renders our afflictions most incurable, renders them also the most grievous and troublesome:
and that condition of Life, which renders our afflictions most incurable, renders them also the most grievous and troublesome:
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When our condition is hopeless as well as inconvenient, this more than doubles the grief of that inconvenience;
When our condition is hopeless as well as inconvenient, this more than doubles the grief of that inconvenience;
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and this is commonly the unhappy case of old Age If a man be then sickly, he cannot expect ever to recover or enjoy a good State of Health again;
and this is commonly the unhappy case of old Age If a man be then sickly, he cannot expect ever to recover or enjoy a good State of Health again;
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if one distemper be cured it turns into another.
if one distemper be cured it turns into Another.
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He that is deprived of his Children then cannot hope to have more, as poor Naomi complained.
He that is deprived of his Children then cannot hope to have more, as poor Naomi complained.
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If then he falls into poverty, he must lie under it, and bear all the sorrowfull attendants of that,
If then he falls into poverty, he must lie under it, and bear all the sorrowful attendants of that,
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for he is now weak and uncapable of that Industry which should help him:
for he is now weak and uncapable of that Industry which should help him:
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He wants more than he did in younger years, and is less able to take pains to get it.
He Wants more than he did in younger Years, and is less able to take pains to get it.
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5. Lastly, that which further helps to make old Age an evil time, is the certain approach and nearness of Death.
5. Lastly, that which further helps to make old Age an evil time, is the certain approach and nearness of Death.
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It is known then, that this cannot be far off:
It is known then, that this cannot be Far off:
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His miserable days will shortly end in dissolution, from his sick Bed he must go ere long to his cold Grave,
His miserable days will shortly end in dissolution, from his sick Bed he must go ere long to his cold Grave,
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and be a long Prisoner there:
and be a long Prisoner there:
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His best days are irrecoverably gone, and he shall never return to the health and vigour, the mirth and jollity of Youth again.
His best days Are irrecoverably gone, and he shall never return to the health and vigour, the mirth and jollity of Youth again.
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The certainty of Death, is the great and uncomfortable disparagement of the present Life. In all our mirth it damps us to think of it.
The certainty of Death, is the great and uncomfortable disparagement of the present Life. In all our mirth it damps us to think of it.
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It troubles our best days, it chills our warmest blood, it sours our sweetest delights, to have a serious thought that we must die.
It Troubles our best days, it chills our warmest blood, it source our Sweetest delights, to have a serious Thought that we must die.
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It affrights us to think I must ere long be cold and senceless, I must be a gastly Object to those that have most delighted to see me.
It affrights us to think I must ere long be cold and senseless, I must be a ghastly Object to those that have most delighted to see me.
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Those I most love will hasten to bury me out of their sight; they will commit me to worms and rottenness:
Those I most love will hasten to bury me out of their sighed; they will commit me to worms and rottenness:
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I must lie down in darkness and oblivion, worms must feed on me, and the winds ere long scatter my contemptible dust.
I must lie down in darkness and oblivion, worms must feed on me, and the winds ere long scatter my contemptible dust.
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I must leave all the pleasant things I have here, and go into a new, an unknown World, from whence none come back to tell what is there:
I must leave all the pleasant things I have Here, and go into a new, an unknown World, from whence none come back to tell what is there:
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These are sad and very painfull thoughts to him, that puts this Evil farthest from him.
These Are sad and very painful thoughts to him, that puts this Evil farthest from him.
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But with how much the more force must these things strike and wound when they are certainly near.
But with how much the more force must these things strike and wound when they Are Certainly near.
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And to the aged Person these things must be near. They may indeed be as near to the youngest here present as to the oldest,
And to the aged Person these things must be near. They may indeed be as near to the youngest Here present as to the oldest,
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but it may also be said they may not be near such; but it cannot be said they may not be near them that are aged.
but it may also be said they may not be near such; but it cannot be said they may not be near them that Are aged.
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Death with his fatal Dart is almost ready to strike them: Their day is come to the Evening, and therefore they cannot be far from Night;
Death with his fatal Dart is almost ready to strike them: Their day is come to the Evening, and Therefore they cannot be Far from Night;
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their Glass is almost run and shall never be turn'd up again, and therefore must soon be out.
their Glass is almost run and shall never be turned up again, and Therefore must soon be out.
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This also then may make old Age an evil time.
This also then may make old Age an evil time.
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And this is the time to which many men incline to put off their living well,
And this is the time to which many men incline to put off their living well,
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but whether they do wisely in this or no, will be best determin'd after we have well considered what is to be said on the third Head of Discourse;
but whither they do wisely in this or no, will be best determined After we have well considered what is to be said on the third Head of Discourse;
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wherein I doubt not to make appear, as was proposed, that the best defence and preparation we can possibly make against these Evil days, is to begin a religious and vertuous Course betimes,
wherein I doubt not to make appear, as was proposed, that the best defence and preparation we can possibly make against these Evil days, is to begin a religious and virtuous Course betimes,
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and to continue in it all our days before this time.
and to continue in it all our days before this time.
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This the Light of Nature taught a wise and thinking Heathen (Cicero de Senect.) who speaks thus, Aptissima omnino arma senectutis, &c. The best weapons and defences of old Age against the Inconveniences it is liable to, are the Arts and the Exercises of Vertues:
This the Light of Nature taught a wise and thinking Heathen (Cicero the Senect.) who speaks thus, Aptissima Omnino arma senectutis, etc. The best weapons and defences of old Age against the Inconveniences it is liable to, Are the Arts and the Exercises of Virtues:
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Which being cultivated through every Age of Life before, if we happen to live long will then bring forth wonderful Fruits:
Which being cultivated through every Age of Life before, if we happen to live long will then bring forth wondered Fruits:
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Not only (says he) because they will never desert us, no not to the extream point of Life, though that be very considerable;
Not only (Says he) Because they will never desert us, no not to the extreme point of Life, though that be very considerable;
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but also because the consciousness of a well spent Life, and the remembrance of many good and vertuous Actions are highly pleasant to us.
but also Because the consciousness of a well spent Life, and the remembrance of many good and virtuous Actions Are highly pleasant to us.
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Thanks be to God we can say this upon much better grounds than the Heathens could;
Thanks be to God we can say this upon much better grounds than the heathens could;
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and then the Argument ought to have the more force upon us.
and then the Argument ought to have the more force upon us.
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To make it appear that a religious and vertuous Life before, is the best preparation and defence that we can possibly make against the Evils that attend old Age, I shall insist upon these two particulars. 1. This will in a great measure prevent some of the Evils, to which that part of Life is liable. 2. It will greatly alleviate those which it does not prevent,
To make it appear that a religious and virtuous Life before, is the best preparation and defence that we can possibly make against the Evils that attend old Age, I shall insist upon these two particulars. 1. This will in a great measure prevent Some of the Evils, to which that part of Life is liable. 2. It will greatly alleviate those which it does not prevent,
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and soften them with very effectual Consolations.
and soften them with very effectual Consolations.
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In the first place, this will in a great measure prevent some of the Evils that old Age is liable to.
In the First place, this will in a great measure prevent Some of the Evils that old Age is liable to.
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A vertuous and temperate Course of Life in our younger years gets a good habit of health,
A virtuous and temperate Course of Life in our younger Years gets a good habit of health,
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and settles, and confirms a good constitution. Temperance and Vertue cherish Nature, but violent Passions and Vices weaken and destroy it.
and settles, and confirms a good constitution. Temperance and Virtue cherish Nature, but violent Passion and Vices weaken and destroy it.
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He who governs himself wisely, and according to the rules of Religion in his labours, and enjoyments, and conversations, takes that course which tends to preserve his Health and Life.
He who governs himself wisely, and according to the rules of Religion in his labours, and enjoyments, and conversations, Takes that course which tends to preserve his Health and Life.
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Such persons are the most likely to live to an old Age, as Solomon tells us,
Such Persons Are the most likely to live to an old Age, as Solomon tells us,
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when he says of the Wisedom of good living, Length of days is in her right Hand;
when he Says of the Wisdom of good living, Length of days is in her right Hand;
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and such are most likely to enjoy an healthy and vigorous old Age, according to what he says again, to fear the Lord and depart from Evil is Health to the Navel, and Marrow to the Bones.
and such Are most likely to enjoy an healthy and vigorous old Age, according to what he Says again, to Fear the Lord and depart from Evil is Health to the Navel, and Marrow to the Bones.
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And in this way many are seen to enjoy a very healthy and vigorous old Age;
And in this Way many Are seen to enjoy a very healthy and vigorous old Age;
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It is said of the Philosopher Leontinus Gorgias, who had practised the good Morals he had taught, that he completed an hundred and seven years,
It is said of the Philosopher Leontinus Gorgias, who had practised the good Morals he had taught, that he completed an hundred and seven Years,
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and never ceased from study, and business;
and never ceased from study, and business;
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and when he was asked what could make him endure so long a life, he answered, he had nothing to accuse or complain of his old Age for.
and when he was asked what could make him endure so long a life, he answered, he had nothing to accuse or complain of his old Age for.
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And if a man enjoys an healthy and vigorous old Age, he is st•ll fit for business, he is still useful and necessary to the World,
And if a man enjoys an healthy and vigorous old Age, he is st•ll fit for business, he is still useful and necessary to the World,
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and shall not see himself neglected or contemned:
and shall not see himself neglected or contemned:
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And then too he is the more sensible of pleasures in his old Age, and they shall not utterly leave him to the last.
And then too he is the more sensible of pleasures in his old Age, and they shall not utterly leave him to the last.
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Though Nature must decay in all men, yet in such it will decay flower, and by more gentle degrees.
Though Nature must decay in all men, yet in such it will decay flower, and by more gentle Degrees.
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But the Drunkenness and Gluttony, the Sloth and Lusts, and the wild and furious Passions of a wicked ungovern'd Life, hasten the Infirmities of old Age,
But the drunkenness and Gluttony, the Sloth and Lustiest, and the wild and furious Passion of a wicked ungoverned Life, hasten the Infirmities of old Age,
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and bring them upon some men even before their time; and these things make them also the more heavy and troublesome when they come;
and bring them upon Some men even before their time; and these things make them also the more heavy and troublesome when they come;
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whereas a good and sober Life would either wholly prevent or much lessen them.
whereas a good and Sobrium Life would either wholly prevent or much lessen them.
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Further, that diligence in an honest calling which Religion requires, that frugality, and honest dealing which it commands, are the most likely means to provide a competent portion of the World for our support and comfort in old Age.
Further, that diligence in an honest calling which Religion requires, that frugality, and honest dealing which it commands, Are the most likely means to provide a competent portion of the World for our support and Comfort in old Age.
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The Blessing of God with a diligent hand makes rich;
The Blessing of God with a diligent hand makes rich;
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but Idleness and Riot and Prodigality, and such a course of living as tends to draw down the Curse of God upon a man, tend to bring him to rags and poverty in his old Age, or before it.
but Idleness and Riot and Prodigality, and such a course of living as tends to draw down the Curse of God upon a man, tend to bring him to rags and poverty in his old Age, or before it.
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The good man is likely to take his rest and enjoy what he has gotten when he can labour no more;
The good man is likely to take his rest and enjoy what he has got when he can labour no more;
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and the vitious and wicked man is likely to be condemned to toil and labour even with feeble and trembling Limbs.
and the vicious and wicked man is likely to be condemned to toil and labour even with feeble and trembling Limbs.
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Further, he that has practised the Vertues of Religion well in his Life past, shall be respected and esteemed in his old Age for what he has done,
Further, he that has practised the Virtues of Religion well in his Life past, shall be respected and esteemed in his old Age for what he has done,
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when he is not capable of action and business any longer:
when he is not capable of actium and business any longer:
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He that has lived justly and righteously among his Neighbours will be the less liable to wrong;
He that has lived justly and righteously among his Neighbours will be the less liable to wrong;
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he that has lived peaceably will be quiet; he that has been good, kind and beneficent will find others kind to him:
he that has lived peaceably will be quiet; he that has been good, kind and beneficent will find Others kind to him:
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This is evidently the most likely course to find these conveniences in old Age.
This is evidently the most likely course to find these conveniences in old Age.
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And he who has carried himself justly towards his Children, who has appeared cautiously to avoid any ways of wronging them,
And he who has carried himself justly towards his Children, who has appeared cautiously to avoid any ways of wronging them,
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and who has also appeared to love them as well as himself, and to have consulted their good as well as his own pleasure and convenience,
and who has also appeared to love them as well as himself, and to have consulted their good as well as his own pleasure and convenience,
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and to look upon them as parts of himself, such a man takes certainly the best course to have dutiful Children,
and to look upon them as parts of himself, such a man Takes Certainly the best course to have dutiful Children,
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and to have them ready to help and comfort him if he lives to a crasy old Age.
and to have them ready to help and Comfort him if he lives to a crasy old Age.
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Besides, he that valued Wisdom in his younger years, and earnestly pursued it, and lived according to the Rules of it, will be respected for this in his old Age;
Beside, he that valued Wisdom in his younger Years, and earnestly pursued it, and lived according to the Rules of it, will be respected for this in his old Age;
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for this may continue with him to the last.
for this may continue with him to the last.
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The faculties of the mind may be exercised still though the Body be weak, and by exercise may be kept vigorous and ready.
The faculties of the mind may be exercised still though the Body be weak, and by exercise may be kept vigorous and ready.
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They will not fail (says Cicero Ib.) unless he ceases to use them. Old men remember whatever they give their minds well to.
They will not fail (Says Cicero Ib.) unless he ceases to use them. Old men Remember whatever they give their minds well to.
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They will not forget, says he, where they lay their Money, or where their Estate lies;
They will not forget, Says he, where they lay their Money, or where their Estate lies;
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their Wits will remain if their Industry does.
their Wits will remain if their Industry does.
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And Industry is that which is the constant attendant and property of a vertuous and good Mind.
And Industry is that which is the constant attendant and property of a virtuous and good Mind.
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And from hence their respect and esteem will remain to them too, they will be sought to for advice when they cannot act themselves;
And from hence their respect and esteem will remain to them too, they will be sought to for Advice when they cannot act themselves;
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and the guidance of affairs will be committed to them, which is the most important part of them.
and the guidance of affairs will be committed to them, which is the most important part of them.
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For these things Solomon says, The hoary head is a Crown of Glory if it be found in the way of Righteousness, Prov. 16. 31. In the next place it may be said to make good the Wiseman's argument:
For these things Solomon Says, The hoary head is a Crown of Glory if it be found in the Way of Righteousness, Curae 16. 31. In the next place it may be said to make good the Wiseman's argument:
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That to have lived religiously and well in our younger years, will mightily alleviate and soften the inconveniences of those Evil days which it cannot prevent. As for instance,
That to have lived religiously and well in our younger Years, will mightily alleviate and soften the inconveniences of those Evil days which it cannot prevent. As for instance,
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The applause and approbation of a good Conscience then, and the Thoughts of that good which a man has done, will allay the trouble for that he can do but little more.
The applause and approbation of a good Conscience then, and the Thoughts of that good which a man has done, will allay the trouble for that he can do but little more.
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How pleasant will it be then to think I have lived according to reason, and as becomes a man I have honoured my self,
How pleasant will it be then to think I have lived according to reason, and as becomes a man I have honoured my self,
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and deserved the praise and esteem of men: I have no reason to be ashamed of any part of my Life:
and deserved the praise and esteem of men: I have no reason to be ashamed of any part of my Life:
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I have been reckoned usefull in my place, and to have adorned my province and station in the World:
I have been reckoned useful in my place, and to have adorned my province and station in the World:
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'tis pleasant for a man to think there is no one can speak ill of him, at least for the general course of his Life,
it's pleasant for a man to think there is no one can speak ill of him, At least for the general course of his Life,
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but he must do it either out of Malice and Envy, or out of Ignorance:
but he must do it either out of Malice and Envy, or out of Ignorance:
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To think that he has pleased God, and has been accepted with him through Jesus Christ;
To think that he has pleased God, and has been accepted with him through jesus christ;
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that he has not lost a Life, but has spent it to the gaining of a better, he has laid out a temporal for an eternal one.
that he has not lost a Life, but has spent it to the gaining of a better, he has laid out a temporal for an Eternal one.
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Again, the want of sensual pleasure is no great trouble to a wise and vertuous man.
Again, the want of sensual pleasure is no great trouble to a wise and virtuous man.
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He knows how empty and vain a thing it is; he had moderated his desires after it before by the Exercises of his reason;
He knows how empty and vain a thing it is; he had moderated his Desires After it before by the Exercises of his reason;
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by considering the folly and the mischief of the excessive love and use of it. He does not desire it much, and is glad that he does not.
by considering the folly and the mischief of the excessive love and use of it. He does not desire it much, and is glad that he does not.
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As the Philosopher said of the desire of sensual pleasure, when he was grown old.
As the Philosopher said of the desire of sensual pleasure, when he was grown old.
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He was glad to be free from the Commands of so hard and tyrannous a Master:
He was glad to be free from the Commands of so hard and tyrannous a Master:
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Besides, the want of this is abundantly made up to such a man in the pleasures of his mind.
Beside, the want of this is abundantly made up to such a man in the pleasures of his mind.
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And these the old man may still enjoy, and he may be the more at liberty for these, by being freed from the Importunities of the other.
And these the old man may still enjoy, and he may be the more At liberty for these, by being freed from the Importunities of the other.
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Learning and Philosophy will afford pleasant thoughts and entertainment to the last, and so will Religion and Devotion:
Learning and Philosophy will afford pleasant thoughts and entertainment to the last, and so will Religion and Devotion:
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But an ignorant and vitious Mind, will in the dregs of Life be sad and melancholy, and discontented.
But an ignorant and vicious Mind, will in the dregs of Life be sad and melancholy, and discontented.
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Further, The very thought and assurance of the approach and nearness of Death, may be a comfort to a good man against many of the Inconveniences of old Age.
Further, The very Thought and assurance of the approach and nearness of Death, may be a Comfort to a good man against many of the Inconveniences of old Age.
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Death it self will not be very terrible to him, whom a good Life has made ready for it;
Death it self will not be very terrible to him, whom a good Life has made ready for it;
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who knows his Sins pardoned, and his good Deeds accepted through the Mediatour;
who knows his Sins pardoned, and his good deeds accepted through the Mediator;
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who can say, I have fought a good fight, I have finisht my course, I have kept the Faith,
who can say, I have fought a good fight, I have finished my course, I have kept the Faith,
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and henceforth there is laid up for me a Crown of Righteousness. and henceforth there is laid up for me a Crown of Righteousness.
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It is pleasant instead of being terrible to a good man, when he can say, My work is almost done,
It is pleasant instead of being terrible to a good man, when he can say, My work is almost done,
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and I am now expecting my Reward:
and I am now expecting my Reward:
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My warfare is well nigh accomplished, and the next thing that is to come is my Crown. My warfare is well High accomplished, and the next thing that is to come is my Crown.
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I am indeed near the time of parting with this World, but I shall exchange it for a better.
I am indeed near the time of parting with this World, but I shall exchange it for a better.
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I shall go to never fading pleasures, to durable riches, to unspeakable joy and felicity.
I shall go to never fading pleasures, to durable riches, to unspeakable joy and felicity.
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Can a man be troubled with the nearness and approach of his Death, when he knows it will be a change that will be much to his advantage.
Can a man be troubled with the nearness and approach of his Death, when he knows it will be a change that will be much to his advantage.
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And he that knows this, will be comforted most effectually, under the Evils of his present condition:
And he that knows this, will be comforted most effectually, under the Evils of his present condition:
cc pns31 cst vvz d, vmb vbi vvn av-ds av-j, p-acp dt n2-jn pp-f po31 j n1:
(27) sermon (DIV1)
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When he can think if nothing else can cure them Death will, and that very shortly;
When he can think if nothing Else can cure them Death will, and that very shortly;
c-crq pns31 vmb vvi cs pix av vmb vvi pno32 n1 n1, cc cst av av-j;
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it cannot be long ere I shall be free from them all.
it cannot be long ere I shall be free from them all.
pn31 vmbx vbi j c-acp pns11 vmb vbi j p-acp pno32 d.
(27) sermon (DIV1)
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Ere long my pains shall be at an end, and I shall be at ease, I shall be removed from among those that are wickedly a weary of me,
Ere long my pains shall be At an end, and I shall be At ease, I shall be removed from among those that Are wickedly a weary of me,
p-acp av-j po11 n2 vmb vbi p-acp dt n1, cc pns11 vmb vbi p-acp n1, pns11 vmb vbi vvn p-acp p-acp d cst vbr av-j dt j pp-f pno11,
(27) sermon (DIV1)
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and willing to part with me, to live with them that will be as willing to receive me.
and willing to part with me, to live with them that will be as willing to receive me.
cc j pc-acp vvi p-acp pno11, pc-acp vvi p-acp pno32 cst vmb vbi a-acp j pc-acp vvi pno11.
(27) sermon (DIV1)
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And if his posterity are such as can deserve the Blessing of his Prayers, he can comfortably commit them to the Providence of God,
And if his posterity Are such as can deserve the Blessing of his Prayers, he can comfortably commit them to the Providence of God,
cc cs po31 n1 vbr d c-acp vmb vvi dt n1 pp-f po31 n2, pns31 vmb av-j vvi pno32 p-acp dt n1 pp-f np1,
(27) sermon (DIV1)
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and think that by his good and righteous and holy Life, he has entailed a Blessing upon them, which is a far better portion with a small provision,
and think that by his good and righteous and holy Life, he has entailed a Blessing upon them, which is a Far better portion with a small provision,
cc vvb cst p-acp po31 j cc j cc j n1, pns31 vhz vvn dt n1 p-acp pno32, r-crq vbz dt av-j jc n1 p-acp dt j n1,
(27) sermon (DIV1)
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3624
than the greatest abundance of ill gotten goods.
than the greatest abundance of ill got goods.
cs dt js n1 pp-f n-jn vvn n2-j.
(27) sermon (DIV1)
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3625
And thus much I think may suffice to demonstrate, that a good and vertuous Life makes the best preparation that can be against the Evils and Inconveniences of old Age.
And thus much I think may suffice to demonstrate, that a good and virtuous Life makes the best preparation that can be against the Evils and Inconveniences of old Age.
cc av av-d pns11 vvb vmb vvi pc-acp vvi, cst dt j cc j n1 vvz dt js n1 cst vmb vbi p-acp dt n2-jn cc n2 pp-f j n1.
(27) sermon (DIV1)
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3626
And this is certainly a very good Argument, for our minding Religion in our Youth.
And this is Certainly a very good Argument, for our minding Religion in our Youth.
cc d vbz av-j dt j j n1, p-acp po12 vvg n1 p-acp po12 n1.
(27) sermon (DIV1)
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3627
If we do so we are fit to die, if it should not be our lot to live to old Age;
If we do so we Are fit to die, if it should not be our lot to live to old Age;
cs pns12 vdb av pns12 vbr j pc-acp vvi, cs pn31 vmd xx vbi po12 n1 pc-acp vvi p-acp j n1;
(27) sermon (DIV1)
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3628
and as such a course is most likely to lengthen our lives so far, so it will prevent or alleviate the Evils that commonly attend that time,
and as such a course is most likely to lengthen our lives so Far, so it will prevent or alleviate the Evils that commonly attend that time,
cc c-acp d dt n1 vbz av-ds j pc-acp vvi po12 n2 av av-j, av pn31 vmb vvi cc vvi dt n2-jn cst av-j vvi d n1,
(27) sermon (DIV1)
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3629
if we do live to it.
if we do live to it.
cs pns12 vdb vvi p-acp pn31.
(27) sermon (DIV1)
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For a Conclusion of this Discourse, and to strengthen the Argument, I shall briefly compare this with the other ways of living, that many betake themselves to.
For a Conclusion of this Discourse, and to strengthen the Argument, I shall briefly compare this with the other ways of living, that many betake themselves to.
p-acp dt n1 pp-f d n1, cc pc-acp vvi dt n1, pns11 vmb av-j vvi d p-acp dt j-jn n2 pp-f vvg, cst d vvb px32 pc-acp.
(27) sermon (DIV1)
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3631
When we are entering upon the World, the most of us do dispose of our selves in one or other of these two ways.
When we Are entering upon the World, the most of us do dispose of our selves in one or other of these two ways.
c-crq pns12 vbr vvg p-acp dt n1, dt ds pp-f pno12 vdb vvi pp-f po12 n2 p-acp crd cc n-jn pp-f d crd n2.
(27) sermon (DIV1)
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3632
Either we greedily follow the pleasures of the World, and give our selves up to the pursuit and enjoyment of them:
Either we greedily follow the pleasures of the World, and give our selves up to the pursuit and enjoyment of them:
av-d pns12 av-j vvb dt n2 pp-f dt n1, cc vvb po12 n2 a-acp p-acp dt n1 cc n1 pp-f pno32:
(27) sermon (DIV1)
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3633
Or we betake our selves to the eager pursuit of wealth, or honours, and to raise a fortune as we call it.
Or we betake our selves to the eager pursuit of wealth, or honours, and to raise a fortune as we call it.
cc pns12 vvb po12 n2 p-acp dt j n1 pp-f n1, cc n2, cc pc-acp vvi dt n1 c-acp pns12 vvb pn31.
(27) sermon (DIV1)
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3634
But alas, neither of these two ways of living will be able to afford men that true comfort and satisfaction in their latter end, which may be derived from Vertue and Religion;
But alas, neither of these two ways of living will be able to afford men that true Comfort and satisfaction in their latter end, which may be derived from Virtue and Religion;
p-acp uh, av-dx pp-f d crd n2 pp-f j-vvg vmb vbi j pc-acp vvi n2 cst j n1 cc n1 p-acp po32 d n1, r-crq vmb vbi vvn p-acp n1 cc n1;
(27) sermon (DIV1)
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3635
these will rather end in Vexation and Trouble. They that give themselves up to Pleasures, treasure nothing but sorrow and shame for afterdays.
these will rather end in Vexation and Trouble. They that give themselves up to Pleasures, treasure nothing but sorrow and shame for afterdays.
d vmb av-c vvi p-acp n1 cc n1. pns32 d vvb px32 a-acp p-acp n2, n1 pix cc-acp n1 cc n1 p-acp n2-an.
(27) sermon (DIV1)
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3636
What profit is there in these when they are gone? what fruit do they leave behind them? and how much pain and sorrow do they leave when they leave an impair'd Estate, a sick distemper'd Body,
What profit is there in these when they Are gone? what fruit do they leave behind them? and how much pain and sorrow do they leave when they leave an impaired Estate, a sick distempered Body,
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(27) sermon (DIV1)
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and a guilty Conscience? And for a man to think, I have amused and entertained my self with Vanities,
and a guilty Conscience? And for a man to think, I have amused and entertained my self with Vanities,
cc dt j n1? cc p-acp dt n1 pc-acp vvi, pns11 vhb vvn cc vvd po11 n1 p-acp n2,
(27) sermon (DIV1)
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and for them have neglected and forsaken the most solid and durable Goods: I have received all my good things here:
and for them have neglected and forsaken the most solid and durable Goods: I have received all my good things Here:
cc p-acp pno32 vhb vvn cc vvn dt av-ds j cc j n2-j: pns11 vhb vvn d po11 j n2 av:
(27) sermon (DIV1)
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3639
Alas how thin, how empty a portion is it! Yet this is all, this is all I was born to enjoy:
Alas how thin, how empty a portion is it! Yet this is all, this is all I was born to enjoy:
uh q-crq j, c-crq j dt n1 vbz pn31! av d vbz d, d vbz d pns11 vbds vvn pc-acp vvi:
(27) sermon (DIV1)
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3640
These guilty pleasures cannot entitle me to better things, therefore they are not earnests of such.
These guilty pleasures cannot entitle me to better things, Therefore they Are not earnests of such.
d j n2 vmbx vvi pno11 p-acp jc n2, av pns32 vbr xx n2 pp-f d.
(27) sermon (DIV1)
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3641
I have then received and spent all my portion of good and happiness.
I have then received and spent all my portion of good and happiness.
pns11 vhb av vvn cc vvn d po11 n1 pp-f j cc n1.
(27) sermon (DIV1)
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3642
These are very sad and grievous thoughts, and such as these must the Sinners guilty frolicks end in.
These Are very sad and grievous thoughts, and such as these must the Sinners guilty Frolics end in.
d vbr av j cc j n2, cc d c-acp d vmb dt n2 j n2-jn n1 p-acp.
(27) sermon (DIV1)
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3643
Accordingly we may observe, that none are so morose and melancholy and discontented in old Age,
Accordingly we may observe, that none Are so morose and melancholy and discontented in old Age,
av-vvg pns12 vmb vvi, cst pi vbr av j cc j-jn cc j-vvn p-acp j n1,
(27) sermon (DIV1)
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3644
as they who have licentiously followed their pleasure in the former part of their Life;
as they who have licentiously followed their pleasure in the former part of their Life;
c-acp pns32 r-crq vhb av-j vvn po32 n1 p-acp dt j n1 pp-f po32 n1;
(27) sermon (DIV1)
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3645
who are smarting now for their foolish frolicks, and have the burden of their present Evils much the greater and the heavier for them.
who Are smarting now for their foolish Frolics, and have the burden of their present Evils much the greater and the Heavier for them.
r-crq vbr vvg av p-acp po32 j n2-jn, cc vhb dt n1 pp-f po32 n1 n2-jn av-d dt jc cc dt jc p-acp pno32.
(27) sermon (DIV1)
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3646
Again, let us consider those who have spent all their Life in heaping up of Wealth.
Again, let us Consider those who have spent all their Life in heaping up of Wealth.
av, vvb pno12 vvi d r-crq vhb vvn d po32 n1 p-acp vvg a-acp pp-f n1.
(27) sermon (DIV1)
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3647
These do seem indeed to be somewhat the wiser persons of the two, but there is not much difference between them.
These do seem indeed to be somewhat the Wiser Persons of the two, but there is not much difference between them.
np1 vdb vvi av pc-acp vbi av dt jc n2 pp-f dt crd, cc-acp pc-acp vbz xx d n1 p-acp pno32.
(27) sermon (DIV1)
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3648
He that most pursues Riches does not certainly gain them, and while he is still drawn after them with hopes, they perhaps like his shadow fly from him still,
He that most pursues Riches does not Certainly gain them, and while he is still drawn After them with hope's, they perhaps like his shadow fly from him still,
pns31 cst ds vvz n2 vdz xx av-j vvi pno32, cc cs pns31 vbz av vvn p-acp pno32 p-acp n2, pns32 av av-j po31 n1 vvi p-acp pno31 av,
(27) sermon (DIV1)
359
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3649
and so he loses his labour and his life too.
and so he loses his labour and his life too.
cc av pns31 vvz po31 n1 cc po31 n1 av.
(27) sermon (DIV1)
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3650
He that gets Riches cannot be sure to keep them all his days, or that he shall comfort his old Age with them.
He that gets Riches cannot be sure to keep them all his days, or that he shall Comfort his old Age with them.
pns31 cst vvz n2 vmbx vbi j pc-acp vvi pno32 d po31 n2, cc cst pns31 vmb vvi po31 j n1 p-acp pno32.
(27) sermon (DIV1)
359
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3651
And when that comes with the Evils, and Pains and Distempers, which all the wealth he has gotten cannot remove:
And when that comes with the Evils, and Pains and Distempers, which all the wealth he has got cannot remove:
cc c-crq cst vvz p-acp dt n2-jn, cc n2 cc n2, r-crq d dt n1 pns31 vhz vvn vmbx vvi:
(27) sermon (DIV1)
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3652
when it cannot reprieve him from the Grave, nor set his Death a moment further from him;
when it cannot reprieve him from the Grave, nor Set his Death a moment further from him;
c-crq pn31 vmbx vvi pno31 p-acp dt j, ccx vvi po31 n1 dt n1 av-jc p-acp pno31;
(27) sermon (DIV1)
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3653
when it will leave him at his going out of this World to all the Miseries of the next,
when it will leave him At his going out of this World to all the Misery's of the next,
c-crq pn31 vmb vvi pno31 p-acp po31 vvg av pp-f d n1 p-acp d dt ng1 pp-f dt ord,
(27) sermon (DIV1)
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3654
and this cannot purchase his peace with God, nor redeem his Soul from Hell, nor gain him admittance into the Courts of Heaven:
and this cannot purchase his peace with God, nor Redeem his Soul from Hell, nor gain him admittance into the Courts of Heaven:
cc d vmbx vvi po31 n1 p-acp np1, ccx vvi po31 n1 p-acp n1, ccx vvi pno31 n1 p-acp dt n2 pp-f n1:
(27) sermon (DIV1)
359
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3655
Then how does he disdain all his labour! how is his sick mind fretted to think how he has lost his time!
Then how does he disdain all his labour! how is his sick mind fretted to think how he has lost his time!
av q-crq vdz pns31 vvi d po31 n1! q-crq vbz po31 j n1 vvd pc-acp vvi c-crq pns31 vhz vvn po31 n1!
(27) sermon (DIV1)
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3656
how little comfort does all his labour in this kind afford him, when the fruits of it are so useless to him!
how little Comfort does all his labour in this kind afford him, when the fruits of it Are so useless to him!
q-crq j n1 vdz d po31 n1 p-acp d n1 vvi pno31, c-crq dt n2 pp-f pn31 vbr av j p-acp pno31!
(27) sermon (DIV1)
359
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3657
Thus we see the ends of worldly men, of those who minded nothing all their days,
Thus we see the ends of worldly men, of those who minded nothing all their days,
av pns12 vvb dt n2 pp-f j n2, pp-f d r-crq vvd pix d po32 n2,
(27) sermon (DIV1)
360
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3658
but the pleasures and wealth of this World.
but the pleasures and wealth of this World.
cc-acp dt n2 cc n1 pp-f d n1.
(27) sermon (DIV1)
360
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3659
Their end is sad and gloomy, their sweets turn bitter, their abundance ends in poverty and wretched Nakedness, their Mirth in sorrow,
Their end is sad and gloomy, their sweets turn bitter, their abundance ends in poverty and wretched Nakedness, their Mirth in sorrow,
po32 n1 vbz j cc j, po32 n2-j vvb j, po32 n1 vvz p-acp n1 cc j n1, po32 n1 p-acp n1,
(27) sermon (DIV1)
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3660
and their short lived Pleasures in everlasting Pain and Torment.
and their short lived Pleasures in everlasting Pain and Torment.
cc po32 av-j vvd n2 p-acp j n1 cc n1.
(27) sermon (DIV1)
360
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3661
But the good and vertuous Man closes up a troublesome Life with joy and gladness, his Labours end in rest,
But the good and virtuous Man closes up a troublesome Life with joy and gladness, his Labours end in rest,
p-acp dt j cc j n1 vvz a-acp dt j n1 p-acp n1 cc n1, po31 n2 vvb p-acp n1,
(27) sermon (DIV1)
360
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3662
and his Pains in ease and felicity.
and his Pains in ease and felicity.
cc po31 n2 p-acp n1 cc n1.
(27) sermon (DIV1)
360
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3663
If he be encombred with any outward Evils, his comfort is, he is going away from them all:
If he be encumbered with any outward Evils, his Comfort is, he is going away from them all:
cs pns31 vbb vvn p-acp d j n2-jn, po31 n1 vbz, pns31 vbz vvg av p-acp pno32 d:
(27) sermon (DIV1)
360
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3664
If he has received any good things here, he knows also that far better things are reserved for him in the World to come.
If he has received any good things Here, he knows also that Far better things Are reserved for him in the World to come.
cs pns31 vhz vvn d j n2 av, pns31 vvz av cst av-j jc n2 vbr vvn p-acp pno31 p-acp dt n1 pc-acp vvi.
(27) sermon (DIV1)
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3665
THE PRAYER. ALmighty and most Wise, and most gracious God. Thou art Glorious in Holiness, fearful in thy Praises, doing Wonders:
THE PRAYER. ALmighty and most Wise, and most gracious God. Thou art Glorious in Holiness, fearful in thy Praises, doing Wonders:
dt n1. j-jn cc av-ds j, cc av-ds j np1. pns21 vb2r j p-acp n1, j p-acp po21 n2, vdg n2:
(28) prayer (DIV2)
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3666
all thy Works, O Lord, are done in Judgment: thou art Righteous in all thy Ways, and Holy in all thy Works:
all thy Works, Oh Lord, Are done in Judgement: thou art Righteous in all thy Ways, and Holy in all thy Works:
d po21 vvz, uh n1, vbr vdn p-acp n1: pns21 vb2r j p-acp d po21 n2, cc j p-acp d po21 vvz:
(28) prayer (DIV2)
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3667
We admire thee, we praise, we bless thee, for thy worderful Works of Creation, and for thy wonderful Works of Providence.
We admire thee, we praise, we bless thee, for thy worderful Works of Creation, and for thy wondered Works of Providence.
pns12 vvb pno21, pns12 vvb, pns12 vvb pno21, p-acp po21 j vvz pp-f n1, cc p-acp po21 j vvz pp-f n1.
(28) prayer (DIV2)
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3668
O Lord, there is none to whom we may compare, or liken thee, there is no God besides thee.
O Lord, there is none to whom we may compare, or liken thee, there is no God beside thee.
sy n1, pc-acp vbz pix p-acp ro-crq pns12 vmb vvi, cc vvi pno21, pc-acp vbz dx n1 p-acp pno21.
(28) prayer (DIV2)
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3669
And in particular we desire at this time to Praise thee, for the Wisdom and Goodness thou hast shown in thy most excellent Law, in that it is kindly and exactly suited to our Natures,
And in particular we desire At this time to Praise thee, for the Wisdom and goodness thou hast shown in thy most excellent Law, in that it is kindly and exactly suited to our Nature's,
cc p-acp j pns12 vvb p-acp d n1 p-acp n1 pno21, p-acp dt n1 cc n1 pns21 vh2 vvn p-acp po21 av-ds j n1, p-acp cst pn31 vbz j cc av-j vvn p-acp po12 n2,
(28) prayer (DIV2)
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3670
and so is altogether fit to promote all our true Interests and our Happiness. To comply with this is our Wisdom, and Honour;
and so is altogether fit to promote all our true Interests and our Happiness. To comply with this is our Wisdom, and Honour;
cc av vbz av j pc-acp vvi d po12 j n2 cc po12 n1. p-acp vvi p-acp d vbz po12 n1, cc n1;
(28) prayer (DIV2)
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3671
it is Health to the Navel, and Marrow to the Bones;
it is Health to the Navel, and Marrow to the Bones;
pn31 vbz n1 p-acp dt n1, cc n1 p-acp dt n2;
(28) prayer (DIV2)
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3672
it has length of days and good repute, and Wealth and Peace to reward us with.
it has length of days and good repute, and Wealth and Peace to reward us with.
pn31 vhz n1 pp-f n2 cc j n1, cc n1 cc n1 pc-acp vvi pno12 p-acp.
(28) prayer (DIV2)
361
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3673
In keeping thy Commands there is great reward.
In keeping thy Commands there is great reward.
p-acp vvg po21 vvz a-acp vbz j n1.
(28) prayer (DIV2)
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3674
Blessed then are the undefiled in the Way, who walk in the Law of the Lord.
Blessed then Are the undefiled in the Way, who walk in the Law of the Lord.
j-vvn av vbr dt j p-acp dt n1, r-crq vvb p-acp dt n1 pp-f dt n1.
(28) prayer (DIV2)
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3675
It is good for us to keep thy Precepts;
It is good for us to keep thy Precepts;
pn31 vbz j p-acp pno12 pc-acp vvi po21 n2;
(28) prayer (DIV2)
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3676
they are sweeter than Honey, and the Honey Comb, and more to be desired then Gold, yea then much fine Gold;
they Are Sweeten than Honey, and the Honey Comb, and more to be desired then Gold, yea then much fine Gold;
pns32 vbr jc cs n1, cc dt n1 n1, cc av-dc pc-acp vbi vvn av n1, uh av d j n1;
(28) prayer (DIV2)
361
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3677
they best adorn and accomplish us; they are the Happiness of our Souls, as well as of our Bodies;
they best adorn and accomplish us; they Are the Happiness of our Souls, as well as of our Bodies;
pns32 av-j vvi cc vvi pno12; pns32 vbr dt n1 pp-f po12 n2, c-acp av c-acp pp-f po12 n2;
(28) prayer (DIV2)
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3678
they rectifie and compose the Mind, they give us Peace and Strength within; great Peace they have which Love thy Law, and nothing shall offend them.
they rectify and compose the Mind, they give us Peace and Strength within; great Peace they have which Love thy Law, and nothing shall offend them.
pns32 vvi cc vvi dt n1, pns32 vvb pno12 n1 cc n1 p-acp; j n1 pns32 vhb r-crq n1 po21 n1, cc pix vmb vvi pno32.
(28) prayer (DIV2)
361
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3679
Then shall we never have occasion to be ashamed, when we have respect unto all thy Commandments.
Then shall we never have occasion to be ashamed, when we have respect unto all thy commandments.
av vmb pns12 av-x vhi n1 pc-acp vbi j, c-crq pns12 vhb n1 p-acp d po21 n2.
(28) prayer (DIV2)
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3680
Thou art good, O Lord, and dost good, O do thou teach us thy Statutes: O that our Ways were directed to observe them.
Thou art good, Oh Lord, and dost good, Oh do thou teach us thy Statutes: Oh that our Ways were directed to observe them.
pns21 vb2r j, uh n1, cc vd2 j, uh vdb pns21 vvi pno12 po21 n2: uh cst po12 n2 vbdr vvn pc-acp vvi pno32.
(28) prayer (DIV2)
361
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3681
Lord, make us as early as we can to remember thee our Creator;
Lord, make us as early as we can to Remember thee our Creator;
n1, vvb pno12 a-acp av-j c-acp pns12 vmb p-acp vvi pno21 po12 n1;
(28) prayer (DIV2)
361
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3682
to remember and turn unto thee, to consider and know, and do the Duties which we owe to thee as such:
to Remember and turn unto thee, to Consider and know, and do the Duties which we owe to thee as such:
pc-acp vvi cc vvi p-acp pno21, pc-acp vvi cc vvi, cc vdb dt n2 r-crq pns12 vvb p-acp pno21 p-acp d:
(28) prayer (DIV2)
361
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3683
We have gone astray like lost Sheep; Oh seek thou thy Servants and save us, that we do not forget thy Commandments.
We have gone astray like lost Sheep; O seek thou thy Servants and save us, that we do not forget thy commandments.
pns12 vhb vvn av av-j vvn n1; uh vvb pns21 po21 n2 cc vvb pno12, cst pns12 vdb xx vvi po21 n2.
(28) prayer (DIV2)
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That we may never forget them or thee, we pray thee to write thy Law in our Hearts,
That we may never forget them or thee, we pray thee to write thy Law in our Hearts,
cst pns12 vmb av-x vvi pno32 cc pno21, pns12 vvb pno21 pc-acp vvi po21 n1 p-acp po12 n2,
(28) prayer (DIV2)
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and to put thy fear in our inward Parts, for thy fear is a good Principle of this Wisdom, of good and vertuous Living.
and to put thy Fear in our inward Parts, for thy Fear is a good Principle of this Wisdom, of good and virtuous Living.
cc pc-acp vvi po21 n1 p-acp po12 j n2, p-acp po21 n1 vbz dt j n1 pp-f d n1, pp-f j cc j n-vvg.
(28) prayer (DIV2)
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Make us to reverence thy Greatness and Glory, which is so bright in all thy Works,
Make us to Reverence thy Greatness and Glory, which is so bright in all thy Works,
n1 pno12 pc-acp vvi po21 n1 cc n1, r-crq vbz av j p-acp d po21 vvz,
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and so wonderful in the Creation of our selves; for we, Lord, are fearfully and wonderfully made:
and so wondered in the Creation of our selves; for we, Lord, Are fearfully and wonderfully made:
cc av j p-acp dt n1 pp-f po12 n2; c-acp pns12, n1, vbr av-j cc av-j vvn:
(28) prayer (DIV2)
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Make us sensible of thy continual Presence with us, that thou dost thereby continue our Beings, and observe our Actions:
Make us sensible of thy continual Presence with us, that thou dost thereby continue our Beings, and observe our Actions:
vvb pno12 j pp-f po21 j n1 p-acp pno12, cst pns21 vd2 av vvi po12 n2, cc vvb po12 n2:
(28) prayer (DIV2)
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we depend upon thee while we provoke thee, we are in thy hand at all times to do with us whatsoever thou pleasest;
we depend upon thee while we provoke thee, we Are in thy hand At all times to do with us whatsoever thou pleasest;
pns12 vvb p-acp pno21 cs pns12 vvb pno21, pns12 vbr p-acp po21 n1 p-acp d n2 pc-acp vdi p-acp pno12 r-crq pns21 vv2;
(28) prayer (DIV2)
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thou who art our Creator, art the Supream and invincible Disposer of us: O let us stand in awe, that we may not sin against thee.
thou who art our Creator, art the Supreme and invincible Disposer of us: Oh let us stand in awe, that we may not sin against thee.
pns21 r-crq n1 po12 n1, vb2r dt j cc j n1 pp-f pno12: uh vvb pno12 vvi p-acp n1, cst pns12 vmb xx vvi p-acp pno21.
(28) prayer (DIV2)
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Make us concern'd to please thee, who art the Fountain of our Beings, and the bestower of all our Good, that thou mayst delight in us, to do us good,
Make us concerned to please thee, who art the Fountain of our Beings, and the bestower of all our Good, that thou Mayest delight in us, to do us good,
n1 pno12 vvn pc-acp vvi pno21, q-crq vb2r dt n1 pp-f po12 n2, cc dt n1 pp-f d po12 j, cst pns21 vm2 vvi p-acp pno12, pc-acp vdi pno12 j,
(28) prayer (DIV2)
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and that we may, according to thy Design in making us, be happy.
and that we may, according to thy Design in making us, be happy.
cc cst pns12 vmb, vvg p-acp po21 n1 p-acp vvg pno12, vbb j.
(28) prayer (DIV2)
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O Lord, forgive us we pray thee, all our past wandrings from thee, forgive us all our sins of negligence and ignorance,
Oh Lord, forgive us we pray thee, all our past wanderings from thee, forgive us all our Sins of negligence and ignorance,
uh n1, vvb pno12 pns12 vvi pno21, d po12 j n2-vvg p-acp pno21, vvb pno12 d po12 n2 pp-f n1 cc n1,
(28) prayer (DIV2)
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and endue us, we beseech thee, with the Grace of thy Holy Spirit, to amend our Lives according to thy Holy word.
and endue us, we beseech thee, with the Grace of thy Holy Spirit, to amend our Lives according to thy Holy word.
cc vvb pno12, pns12 vvb pno21, p-acp dt n1 pp-f po21 j n1, pc-acp vvi po12 n2 vvg p-acp po21 j n1.
(28) prayer (DIV2)
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Be reconciled to us by the Blood of thy Son Jesus, through Faith, in which we humbly seek thy Favour:
Be reconciled to us by the Blood of thy Son jesus, through Faith, in which we humbly seek thy Favour:
vbb vvn p-acp pno12 p-acp dt n1 pp-f po21 n1 np1, p-acp n1, p-acp r-crq pns12 av-j vvb po21 n1:
(28) prayer (DIV2)
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We pray thee turn from us all those Evils that we most righteously have deserved, in time past;
We pray thee turn from us all those Evils that we most righteously have deserved, in time past;
pns12 vvb pno21 vvi p-acp pno12 d d n2-jn cst pns12 av-ds av-j vhi vvn, p-acp n1 j;
(28) prayer (DIV2)
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and grant us hereafter to serve and please thee, in Holiness and Righteousness all the days of our Life.
and grant us hereafter to serve and please thee, in Holiness and Righteousness all the days of our Life.
cc vvb pno12 av pc-acp vvi cc vvi pno21, p-acp n1 cc n1 d dt n2 pp-f po12 n1.
(28) prayer (DIV2)
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Lord, let us be planted in thy House, and abide in the Communion of thy Church,
Lord, let us be planted in thy House, and abide in the Communion of thy Church,
n1, vvb pno12 vbi vvn p-acp po21 n1, cc vvi p-acp dt n1 pp-f po21 n1,
(28) prayer (DIV2)
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and there flourish like the Palm - Tree, and if we live to old Age, let us be even then fruitful in good Works, to thy Praise and Glory.
and there flourish like the Palm - Tree, and if we live to old Age, let us be even then fruitful in good Works, to thy Praise and Glory.
cc pc-acp vvi av-j dt n1 - n1, cc cs pns12 vvb p-acp j n1, vvb pno12 vbi av av j p-acp j vvz, p-acp po21 n1 cc n1.
(28) prayer (DIV2)
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We make our humble Supplications to thee, O Lord, for all Men.
We make our humble Supplications to thee, Oh Lord, for all Men.
pns12 vvb po12 j n2 p-acp pno21, uh n1, p-acp d n2.
(28) prayer (DIV2)
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Let the Earth be filled with Knowledge of the Lord, as Waters cover the Sea. Prosper thy Church,
Let the Earth be filled with Knowledge of the Lord, as Waters cover the Sea. Prosper thy Church,
vvb dt n1 vbb vvn p-acp n1 pp-f dt n1, c-acp n2 vvb dt n1 np1 po21 n1,
(28) prayer (DIV2)
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and give it great encrease of all Grace, and give it in thy due time Tranquillity and Peace, deliver it from intestine Disturbance and outward Enemies.
and give it great increase of all Grace, and give it in thy due time Tranquillity and Peace, deliver it from intestine Disturbance and outward Enemies.
cc vvb pn31 j n1 pp-f d n1, cc vvb pn31 p-acp po21 j-jn n1 n1 cc n1, vvb pn31 p-acp j n1 cc j n2.
(28) prayer (DIV2)
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We humbly implore thy mercy upon these Kingdoms in General;
We humbly implore thy mercy upon these Kingdoms in General;
pns12 av-j vvb po21 n1 p-acp d n2 p-acp n1;
(28) prayer (DIV2)
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Lord, grant that all things well-pleasing to thee, may flourish and abound among us, and do thou by thy Almighty Providence watch over us,
Lord, grant that all things Well-pleasing to thee, may flourish and abound among us, and do thou by thy Almighty Providence watch over us,
n1, vvb cst d n2 j p-acp pno21, vmb vvi cc vvi p-acp pno12, cc vdb pns21 p-acp po21 j-jn n1 vvi p-acp pno12,
(28) prayer (DIV2)
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and direct our publick Affairs for our good. Particularly, we pray for our most Gracious King and Queen;
and Direct our public Affairs for our good. Particularly, we pray for our most Gracious King and Queen;
cc vvb po12 j n2 p-acp po12 j. av-jn, pns12 vvb p-acp po12 av-ds j n1 cc n1;
(28) prayer (DIV2)
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Grant them in Health and Wealth long to live, strengthen them to vanquish and overcome all their Enemies.
Grant them in Health and Wealth long to live, strengthen them to vanquish and overcome all their Enemies.
vvb pno32 p-acp n1 cc n1 av-j pc-acp vvi, vvb pno32 pc-acp vvi cc vvi d po32 n2.
(28) prayer (DIV2)
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Teach us, and all their Subjects, duely to consider whose Authority they have, and so to serve, honour,
Teach us, and all their Subject's, duly to Consider whose authority they have, and so to serve, honour,
vvb pno12, cc d po32 n2-jn, av-jn pc-acp vvi r-crq n1 pns32 vhb, cc av pc-acp vvi, n1,
(28) prayer (DIV2)
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and humbly obey them, in thee and for thee, according to thy most Blessed word and Ordinance;
and humbly obey them, in thee and for thee, according to thy most Blessed word and Ordinance;
cc av-j vvi pno32, p-acp pno21 cc p-acp pno21, vvg p-acp po21 av-ds j-vvn n1 cc n1;
(28) prayer (DIV2)
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that so they may be the Ministers of God to us for good. Do good to all amongst us, beyond what we can ask or think:
that so they may be the Ministers of God to us for good. Do good to all among us, beyond what we can ask or think:
cst av pns32 vmb vbi dt n2 pp-f np1 p-acp pno12 p-acp j. vdb j p-acp d p-acp pno12, p-acp r-crq pns12 vmb vvi cc vvi:
(28) prayer (DIV2)
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Let thy Blessing upon the words which we have this Day heard, make it to dwell and take root in us,
Let thy Blessing upon the words which we have this Day herd, make it to dwell and take root in us,
vvb po21 n1 p-acp dt n2 r-crq pns12 vhb d n1 vvd, vvb pn31 pc-acp vvi cc vvi n1 p-acp pno12,
(28) prayer (DIV2)
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and bring forth Fruit even to an hundred fold.
and bring forth Fruit even to an hundred fold.
cc vvi av n1 av p-acp dt crd n1.
(28) prayer (DIV2)
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And let the same Gracious mercy which has blest us this Day, with things necessary for Life and Godliness, watch over us this Night,
And let the same Gracious mercy which has blessed us this Day, with things necessary for Life and Godliness, watch over us this Night,
cc vvb dt d j n1 r-crq vhz vvn pno12 d n1, p-acp n2 j p-acp n1 cc n1, vvb p-acp pno12 d n1,
(28) prayer (DIV2)
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and give us safe and comfortable Rest, and if it shall please thee to add still to our Lives, make us steady and persevering in well-doing to the end of our Days;
and give us safe and comfortable Rest, and if it shall please thee to add still to our Lives, make us steady and persevering in welldoing to the end of our Days;
cc vvb pno12 j cc j n1, cc cs pn31 vmb vvi pno21 pc-acp vvi av p-acp po12 n2, vvb pno12 j cc j p-acp n1 p-acp dt n1 pp-f po12 n2;
(28) prayer (DIV2)
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all which we humbly crave, in the Name of Jesus Christ, to whom with the Father,
all which we humbly crave, in the Name of jesus christ, to whom with the Father,
d r-crq pns12 av-j vvb, p-acp dt n1 pp-f np1 np1, p-acp ro-crq p-acp dt n1,
(28) prayer (DIV2)
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and the Holy Ghost, be all Honour and Glory. Our Father, &c.
and the Holy Ghost, be all Honour and Glory. Our Father, etc.
cc dt j n1, vbb d n1 cc n1. po12 n1, av
(28) prayer (DIV2)
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3716
OF A Death-Bed Repentance; SHEWING How unreasonable it is for any Man to rely upon it.
OF A Death-Bed Repentance; SHOWING How unreasonable it is for any Man to rely upon it.
pp-f dt n1 np1-n; vvg c-crq j pn31 vbz p-acp d n1 pc-acp vvi p-acp pn31.
(29) sermon (DIV1)
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Let us Pray. PRevent us, O Lord, in all our doings with thy most gracious favour, Let us Pray. PRevent us, Oh Lord, in all our doings with thy most gracious favour,
vvb pno12 vvi. vvb pno12, uh n1, p-acp d po12 n2-vdg p-acp po21 av-ds j n1,
(29) sermon (DIV1)
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and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy Holy Name,
and further us with thy continual help, that in all our works begun, continued and ended in thee, we may Glorify thy Holy Name,
cc av-jc pno12 p-acp po21 j n1, cst p-acp d po12 n2 vvn, vvd cc vvn p-acp pno21, pns12 vmb vvi po21 j n1,
(29) sermon (DIV1)
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and finally by thy Mercy obtain Everlasting Life, through Jesus Christ our Lord. Amen.and finally by thy Mercy obtain Everlasting Life, through jesus christ our Lord. Amen.
cc av-j p-acp po21 n1 vvi j n1, p-acp np1 np1 po12 n1. uh-n.
(29) sermon (DIV1)
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Numb. 23. vers. 10. Latter Part. Let me die the Death of the Righteous, and let my last end be like his.
Numb. 23. vers. 10. Latter Part. Let me die the Death of the Righteous, and let my last end be like his.
j. crd fw-la. crd d n1 vvb pno11 vvi dt n1 pp-f dt j, cc vvb po11 ord n1 vbi av-j po31.
(29) sermon (DIV1)
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BAlaam a famous Sorcerer and Fortune-teller among the Midianites, was sent for by Balak King of Moab to curse Israel, when they were upon his Borders. balaam a famous Sorcerer and Fortuneteller among the midianites, was sent for by Balak King of Moab to curse Israel, when they were upon his Borders.
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(29) sermon (DIV1)
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The Messengers came to him with this Complement from the King.
The Messengers Come to him with this Compliment from the King.
dt n2 vvd p-acp pno31 p-acp d n1 p-acp dt n1.
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For I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed; For I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed;
c-acp pns11 vvb cst pns31 ro-crq pns21 vv2 vbz vvn, cc pns31 ro-crq pns21 vv2 vbz vvn;
(29) sermon (DIV1)
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Chap. 22. vers. 6. Such an esteem had he raised of himself among the ignorant Heathens.
Chap. 22. vers. 6. Such an esteem had he raised of himself among the ignorant heathens.
np1 crd fw-la. crd d dt n1 vhd pns31 vvn pp-f px31 p-acp dt j n2-jn.
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And very fain would the wicked wretch have done that which Balak desired for the sake of the wages of Iniquity which he loved.
And very fain would the wicked wretch have done that which Balak desired for the sake of the wages of Iniquity which he loved.
cc av av-j vmd dt j n1 vhb vdn d r-crq np1 vvd p-acp dt n1 pp-f dt n2 pp-f n1 r-crq pns31 vvd.
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This appears by his seeking of enchantments against Israel, as he several times did, as the 1st. verse of the 24th. Chapter intimates,
This appears by his seeking of enchantments against Israel, as he several times did, as the 1st. verse of the 24th. Chapter intimates,
np1 vvz p-acp po31 vvg pp-f n2 p-acp np1, c-acp pns31 j n2 vdd, c-acp dt ord. n1 pp-f dt ord. n1 vvz,
(29) sermon (DIV1)
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but it pleased God constantly to over-rule and hinder him.
but it pleased God constantly to overrule and hinder him.
cc-acp pn31 vvd np1 av-j pc-acp vvi cc vvi pno31.
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And when he sought to utter his direful and mischievous Charms, which before perhaps could blast the Fruits of the Earth,
And when he sought to utter his direful and mischievous Charms, which before perhaps could blast the Fruits of the Earth,
cc c-crq pns31 vvd pc-acp vvi po31 j cc j n2, r-crq p-acp av vmd vvi dt n2 pp-f dt n1,
(29) sermon (DIV1)
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and cause Thunder and Lightning, and raise an Hurricane, and throw down Buildings:
and cause Thunder and Lightning, and raise an Hurricane, and throw down Buildings:
cc n1 n1 cc n1, cc vvi dt n1, cc vvb a-acp n2:
(29) sermon (DIV1)
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He can now do nothing of all this, but the Spirit of God constrains him to utter only things honourable and favourable of Israel. In a deep sence, which this possest him with, of the favour of God to that People,
He can now do nothing of all this, but the Spirit of God constrains him to utter only things honourable and favourable of Israel. In a deep sense, which this possessed him with, of the favour of God to that People,
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(29) sermon (DIV1)
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and being so far enlightned for the present, though against his Will, as to understand that they should be happy not only in this Life,
and being so Far enlightened for the present, though against his Will, as to understand that they should be happy not only in this Life,
cc vbg av av-j vvn p-acp dt j, cs p-acp po31 n1, c-acp pc-acp vvi cst pns32 vmd vbi j xx av-j p-acp d n1,
(29) sermon (DIV1)
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but also in that to come, if they would keep the Commandments of their God;
but also in that to come, if they would keep the commandments of their God;
cc-acp av p-acp d pc-acp vvi, cs pns32 vmd vvi dt n2 pp-f po32 n1;
(29) sermon (DIV1)
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he therefore concludes his first Parable, or sententious and prophetick Speech concerning them in the words of our Text,
he Therefore concludes his First Parable, or sententious and prophetic Speech Concerning them in the words of our Text,
pns31 av vvz po31 ord n1, cc j cc j n1 vvg pno32 p-acp dt n2 pp-f po12 n1,
(29) sermon (DIV1)
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3734
Let me die the Death of the Righteous, and let my last end be like his. Let me die the Death of the Righteous, and let my last end be like his.
vvb pno11 vvi dt n1 pp-f dt j, cc vvb po11 ord n1 vbi av-j po31.
(29) sermon (DIV1)
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3735
He was not at all reconciled to their God, who hindred him from getting those great Rewards which Balak offered him,
He was not At all reconciled to their God, who hindered him from getting those great Rewards which Balak offered him,
pns31 vbds xx p-acp d vvn p-acp po32 n1, r-crq vvd pno31 p-acp vvg d j n2 r-crq np1 vvd pno31,
(29) sermon (DIV1)
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3736
nor did incline to become a Proselyte to the Jew 's Religion:
nor did incline to become a Proselyte to the Jew is Religion:
ccx vdd vvi pc-acp vvi dt n1 p-acp dt np1 vbz n1:
(29) sermon (DIV1)
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He had rather enjoy his Gain and Honour among the Heathens still, like a false Prophet,
He had rather enjoy his Gain and Honour among the heathens still, like a false Prophet,
pns31 vhd av-c vvi po31 n1 cc n1 p-acp dt n2-jn av, av-j dt j n1,
(29) sermon (DIV1)
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3738
than embrace the Truth and become meaner among the Jews. But yet he wishes for the happy end of the Jews: He would willingly be reckoned among them when he should come to die, that he might be a partaker in their felicity in the next World.
than embrace the Truth and become meaner among the jews. But yet he wishes for the happy end of the jews: He would willingly be reckoned among them when he should come to die, that he might be a partaker in their felicity in the next World.
cs vvi dt n1 cc vvi jc p-acp dt np2. p-acp av pns31 vvz p-acp dt j n1 pp-f dt np2: pns31 vmd av-j vbi vvn p-acp pno32 c-crq pns31 vmd vvi pc-acp vvi, cst pns31 vmd vbi dt n1 p-acp po32 n1 p-acp dt ord n1.
(29) sermon (DIV1)
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3739
This was the sence of his Mind; and herein he speaks also the mind of a great many others besides.
This was the sense of his Mind; and herein he speaks also the mind of a great many Others beside.
d vbds dt n1 pp-f po31 n1; cc av pns31 vvz av dt n1 pp-f dt j d n2-jn p-acp.
(29) sermon (DIV1)
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3740
There are many in the World who would live the lives of licentious Sinners, and yet at last would die the Death of Saints:
There Are many in the World who would live the lives of licentious Sinners, and yet At last would die the Death of Saints:
pc-acp vbr d p-acp dt n1 r-crq vmd vvi dt n2 pp-f j n2, cc av p-acp ord vmd vvi dt n1 pp-f n2:
(29) sermon (DIV1)
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3741
who would have the profits and pleasures of Sin here, and hereafter the Rewards of Religion too.
who would have the profits and pleasures of since Here, and hereafter the Rewards of Religion too.
r-crq vmd vhi dt n2 cc n2 pp-f n1 av, cc av dt n2 pp-f n1 av.
(29) sermon (DIV1)
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3742
And as a great many wish this, so they think they have found out an expedient to obtain it,
And as a great many wish this, so they think they have found out an expedient to obtain it,
cc c-acp dt j d vvb d, av pns32 vvb pns32 vhb vvn av dt j pc-acp vvi pn31,
(29) sermon (DIV1)
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3743
and that is by a Death-Bed Repentance.
and that is by a Death-Bed Repentance.
cc d vbz p-acp dt n1 np1-n.
(29) sermon (DIV1)
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3744
It shall be the whole Business of the present Discourse, to demonstrate the Folly and Danger of relying upon a Death-Bed Repentance, of wishing or expecting with this false Prophet to live a wicked Life,
It shall be the Whole Business of the present Discourse, to demonstrate the Folly and Danger of relying upon a Death-Bed Repentance, of wishing or expecting with this false Prophet to live a wicked Life,
pn31 vmb vbi dt j-jn n1 pp-f dt j n1, pc-acp vvi dt n1 cc n1 pp-f vvg p-acp dt n1 np1-n, pp-f vvg cc vvg p-acp d j n1 pc-acp vvi dt j n1,
(29) sermon (DIV1)
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3745
and yet to Die the Death of the Righteous, and to make an end like him.
and yet to Die the Death of the Righteous, and to make an end like him.
cc av p-acp vvb dt n1 pp-f dt j, cc pc-acp vvi dt n1 vvb pno31.
(29) sermon (DIV1)
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3746
And this I shall endeavour to set before you in the following particulars.
And this I shall endeavour to Set before you in the following particulars.
cc d pns11 vmb vvi pc-acp vvi p-acp pn22 p-acp dt vvg n2-j.
(29) sermon (DIV1)
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3747
1. There is no Man can possibly tell, whether he shall have the space and warning of a lingering Sickness to repent in, or no.
1. There is no Man can possibly tell, whither he shall have the Molle and warning of a lingering Sickness to Repent in, or no.
crd pc-acp vbz dx n1 vmb av-j vvi, cs pns31 vmb vhi dt n1 cc n1 pp-f dt j-vvg n1 pc-acp vvi p-acp, cc uh-dx.
(29) sermon (DIV1)
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3748
Our fortunes and conditions are not at our own dispose, but at the disposal of him whom we daily offend by our Wickedness:
Our fortune's and conditions Are not At our own dispose, but At the disposal of him whom we daily offend by our Wickedness:
po12 n2 cc n2 vbr xx p-acp po12 d n1, cc-acp p-acp dt n1 pp-f pno31 ro-crq pns12 av-j vvb p-acp po12 n1:
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Nor can we be any more sure before-hand of the Way, than we can be of the Time of our going out of this World.
Nor can we be any more sure beforehand of the Way, than we can be of the Time of our going out of this World.
ccx vmb pns12 vbi d dc j av pp-f dt n1, cs pns12 vmb vbi pp-f dt n1 pp-f po12 vvg av pp-f d n1.
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Many things may prevent us from having the space of a lingring Sickness to repent in;
Many things may prevent us from having the Molle of a lingering Sickness to Repent in;
av-d n2 vmb vvi pno12 p-acp vhg dt n1 pp-f dt j-vvg n1 pc-acp vvi p-acp;
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and do we not greatly provoke the supream Disposer to prevent us of this, by our delaying to repent.
and do we not greatly provoke the supreme Disposer to prevent us of this, by our delaying to Repent.
cc vdb pns12 xx av-j vvi dt j n1 pc-acp vvi pno12 pp-f d, p-acp po12 n-vvg pc-acp vvi.
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How many ways are there of dying besides that on a sick Bed, and which of them may be his fortune no Man can tell.
How many ways Are there of dying beside that on a sick Bed, and which of them may be his fortune no Man can tell.
c-crq d n2 vbr a-acp pp-f vvg p-acp d p-acp dt j n1, cc r-crq pp-f pno32 vmb vbi po31 n1 dx n1 vmb vvi.
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Should we then defer our Repentance to a sick Bed, when 'tis very uncertain and hazardous whether we shall die there or not? But if we should die there, the Sickness may be such as to give us no opportunity to repent there.
Should we then defer our Repentance to a sick Bed, when it's very uncertain and hazardous whither we shall die there or not? But if we should die there, the Sickness may be such as to give us no opportunity to Repent there.
vmd pns12 av vvb po12 n1 p-acp dt j n1, c-crq pn31|vbz av j cc j cs pns12 vmb vvi a-acp cc xx? p-acp cs pns12 vmd vvi a-acp, dt n1 vmb vbi d c-acp pc-acp vvi pno12 dx n1 pc-acp vvi a-acp.
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It may take away the use of reason, may utterly hinder all composed thinking;
It may take away the use of reason, may utterly hinder all composed thinking;
pn31 vmb vvi av dt n1 pp-f n1, vmb av-j vvi d vvn vvg;
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we may die in Convulsions, in a stupid Lethargy, or in the ravings of a Feaver,
we may die in Convulsions, in a stupid Lethargy, or in the ravings of a Fever,
pns12 vmb vvi p-acp n2, p-acp dt j n1, cc p-acp dt n2-vvg pp-f dt n1,
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or under such violent and racking pains as shall effectually hinder us from doing any thing towards a happy Departure.
or under such violent and racking pains as shall effectually hinder us from doing any thing towards a happy Departure.
cc p-acp d j cc j-vvg n2 c-acp vmb av-j vvi pno12 p-acp vdg d n1 p-acp dt j n1.
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Thus he who would not repent before, is not able to do it now:
Thus he who would not Repent before, is not able to do it now:
av pns31 r-crq vmd xx vvi a-acp, vbz xx j pc-acp vdi pn31 av:
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He wilfully lost all the time of repentance to the last Minutes of it, and now he loses them too by his unfortunate Distemper:
He wilfully lost all the time of Repentance to the last Minutes of it, and now he loses them too by his unfortunate Distemper:
pns31 av-j vvd d dt n1 pp-f n1 p-acp dt ord n2 pp-f pn31, cc av pns31 vvz pno32 av p-acp po31 j n1:
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But how unreasonable is it for a man to throw away all his time to the last Minutes,
But how unreasonable is it for a man to throw away all his time to the last Minutes,
cc-acp c-crq j vbz pn31 p-acp dt n1 pc-acp vvi av d po31 n1 p-acp dt ord n2,
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when he does not know whether he shall be capable of using them to his advantage, or not?
when he does not know whither he shall be capable of using them to his advantage, or not?
c-crq pns31 vdz xx vvi cs pns31 vmb vbi j pp-f vvg pno32 p-acp po31 n1, cc xx?
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2. Let us consider how great Inconvenience men put upon themselves at last ▪ who defer their Repentance to a sick and dying Bed.
2. Let us Consider how great Inconvenience men put upon themselves At last ▪ who defer their Repentance to a sick and dying Bed
crd vvb pno12 vvi c-crq j n1 n2 vvn p-acp px32 p-acp vvi ▪ q-crq vvb po32 n1 p-acp dt j cc j-vvg n1
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They perhaps now think themselves very wise, and that they do well to put off all their Sorrows to come together,
They perhaps now think themselves very wise, and that they do well to put off all their Sorrows to come together,
pns32 av av vvi px32 av j, cc cst pns32 vdb av pc-acp vvi a-acp d po32 n2 pc-acp vvi av,
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and to trouble them but once:
and to trouble them but once:
cc pc-acp vvi pno32 p-acp a-acp:
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But alas, when these do thus come together, they will be forced to conclude, they were very foolish in so doing;
But alas, when these do thus come together, they will be forced to conclude, they were very foolish in so doing;
cc-acp uh, c-crq d vdb av vvi av, pns32 vmb vbi vvn pc-acp vvi, pns32 vbdr av j p-acp av vdg;
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when they find the Burden of all at once too heavy for them to bear: Certainly a great load is much easier carried in several parcels, than all at once;
when they find the Burden of all At once too heavy for them to bear: Certainly a great load is much Easier carried in several parcels, than all At once;
c-crq pns32 vvb dt n1 pp-f d p-acp a-acp av j p-acp pno32 pc-acp vvi: av-j dt j n1 vbz av-d jc vvn p-acp j n2, cs d p-acp a-acp;
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and if the whole be too heavy for our strength, it were our Wisdom to divide it.
and if the Whole be too heavy for our strength, it were our Wisdom to divide it.
cc cs dt j-jn vbi av j c-acp po12 n1, pn31 vbdr po12 n1 pc-acp vvi pn31.
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When a man is under the pains and faintness of a Disease, the grief of parting with all that he has in this World, all his dear Relations, his loved Enjoyments,
When a man is under the pains and faintness of a Disease, the grief of parting with all that he has in this World, all his dear Relations, his loved Enjoyments,
c-crq dt n1 vbz p-acp dt n2 cc n1 pp-f dt n1, dt n1 pp-f vvg p-acp d cst pns31 vhz p-acp d n1, d po31 j-jn n2, po31 j-vvn n2,
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and the sweet Fruits of his own Labours:
and the sweet Fruits of his own Labours:
cc dt j n2 pp-f po31 d n2:
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When he is a Prisoner to his Bed, is separated from all his Pleasures, loaths the greatest Dainties, has his Head aking, his Heart faint, his Limbs feeble and trembling;
When he is a Prisoner to his Bed, is separated from all his Pleasures, Loathes the greatest Dainties, has his Head aching, his Heart faint, his Limbs feeble and trembling;
c-crq pns31 vbz dt n1 p-acp po31 n1, vbz vvn p-acp d po31 n2, vvz dt js n2-j, vhz po31 n1 j-vvg, po31 n1 j, po31 n2 j cc j-vvg;
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these sure are very unfit Circumstances to put off the Trouble and Sorrows of Repentance too.
these sure Are very unfit circumstances to put off the Trouble and Sorrows of Repentance too.
d av-j vbr av j n2 pc-acp vvi a-acp dt n1 cc n2 pp-f n1 av.
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How wretched must he be, who has at the same time Trouble without and Anguish within? Pain in his Body and Distress in his Mind? Who in this condition must have his Conscience accusing him for his ill Life, calling to mind past and forgotten Follies and Extravagancies,
How wretched must he be, who has At the same time Trouble without and Anguish within? Pain in his Body and Distress in his Mind? Who in this condition must have his Conscience accusing him for his ill Life, calling to mind past and forgotten Follies and Extravagancies,
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when he has the Pardon of them to seek. And by consequence he must have the Flames of Hell, as it were before him,
when he has the Pardon of them to seek. And by consequence he must have the Flames of Hell, as it were before him,
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and be terrifyed with the apprehensions of being speedily carried before his offended Judge, to be doomed to his eternal and unalterable State? How sad is it to be told he must now suddenly leave this World,
and be terrified with the apprehensions of being speedily carried before his offended Judge, to be doomed to his Eternal and unalterable State? How sad is it to be told he must now suddenly leave this World,
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and does at this very time deserve to be thrown into Hell!
and does At this very time deserve to be thrown into Hell!
cc vdz p-acp d j n1 vvi pc-acp vbi vvn p-acp n1!
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Those that defer their Repentance to a Death-Bed, do not rightly understand, or else they do not consider the true Nature of it:
Those that defer their Repentance to a Death-Bed, do not rightly understand, or Else they do not Consider the true Nature of it:
d cst vvb po32 n1 p-acp dt n1, vdb xx av-jn vvi, cc av pns32 vdb xx vvi dt j n1 pp-f pn31:
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They think to pass it over with a Lord have mercy upon me, with a general slight Confession that they have sinned,
They think to pass it over with a Lord have mercy upon me, with a general slight Confessi that they have sinned,
pns32 vvb pc-acp vvi pn31 a-acp p-acp dt n1 vhb n1 p-acp pno11, p-acp dt n1 j n1 cst pns32 vhb vvn,
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and with a few Sighs and formal Resolutions, that they will do so no more.
and with a few Sighs and formal Resolutions, that they will do so no more.
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They do not consider that true Repentance is a very bitter thing, that in great Sinners especially,
They do not Consider that true Repentance is a very bitter thing, that in great Sinners especially,
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as these men are wont to be, it must be attended with a very hearty Sorrow, with great Anguish of Soul, with earnest Indignation against themselves for their Sins, with a sence of the terrible Deserts of them, that they must judge and condemn themselves as unworthy to find favour with God,
as these men Are wont to be, it must be attended with a very hearty Sorrow, with great Anguish of Soul, with earnest Indignation against themselves for their Sins, with a sense of the terrible Deserts of them, that they must judge and condemn themselves as unworthy to find favour with God,
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and deserving the everlasting Punishments of Hell.
and deserving the everlasting Punishments of Hell.
cc vvg dt j n2 pp-f n1.
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And these sure are very unhappy Thoughts to be joyned with the sad Circumstances of Sickness and Dying;
And these sure Are very unhappy Thoughts to be joined with the sad circumstances of Sickness and Dying;
cc d av-j vbr av j n2 pc-acp vbi vvn p-acp dt j n2 pp-f n1 cc j-vvg;
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and these men put off the most uneasie and afflicting Thought to be born then, when they are in the most feeble condition, and the most unfit to bear them;
and these men put off the most uneasy and afflicting Thought to be born then, when they Are in the most feeble condition, and the most unfit to bear them;
cc d n2 vvd a-acp dt av-ds j cc vvg n1 pc-acp vbi vvn av, c-crq pns32 vbr p-acp dt av-ds j n1, cc dt av-ds j pc-acp vvi pno32;
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we shall, we might think, have trouble enough without them, with the sad outward Circumstances of such a Case,
we shall, we might think, have trouble enough without them, with the sad outward circumstances of such a Case,
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and might say sufficient for that day is the necessary and unavoidable Evil thereof, and may easily see if we will that it is highly foolish to bring upon it more Evil,
and might say sufficient for that day is the necessary and unavoidable Evil thereof, and may Easily see if we will that it is highly foolish to bring upon it more Evil,
cc vmd vvi j p-acp d n1 vbz dt j cc j n-jn av, cc vmb av-j vvi cs pns12 vmb d pn31 vbz av-j j pc-acp vvi p-acp pn31 av-dc j-jn,
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and Trouble than it needs to have.
and Trouble than it needs to have.
cc vvb cs pn31 av pc-acp vhi.
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It is plainly our wisdom to provide before-hand against that time for the Comfort of it;
It is plainly our Wisdom to provide beforehand against that time for the Comfort of it;
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to lay up Supports and Consolations to allay and mitigate the Evils that will attend it.
to lay up Supports and Consolations to allay and mitigate the Evils that will attend it.
pc-acp vvi a-acp vvz cc n2 pc-acp vvi cc vvi dt n2-jn cst vmb vvi pn31.
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And this we might do by practising our Repentance in the time of our Health, by forsaking our Sins betimes,
And this we might do by practising our Repentance in the time of our Health, by forsaking our Sins betimes,
cc d pns12 vmd vdi p-acp vvg po12 n1 p-acp dt n1 pp-f po12 n1, p-acp vvg po12 n2 av,
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and living a good and vertuous Life for some time before we come to die.
and living a good and virtuous Life for Some time before we come to die.
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Then if we have Sorrow without we shall have Joy within, if the Body be in pain, we may be at ease in the Mind.
Then if we have Sorrow without we shall have Joy within, if the Body be in pain, we may be At ease in the Mind.
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The Reflections upon a well-spent Life would comfort us in our Weakness;
The Reflections upon a well-spent Life would Comfort us in our Weakness;
dt n2 p-acp dt j n1 vmd vvi pno12 p-acp po12 n1;
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the joyful Hopes and Expectations of entering into Rest and Happiness, would alleviate our present Pains;
the joyful Hope's and Expectations of entering into Rest and Happiness, would alleviate our present Pains;
dt j ng1 cc n2 pp-f vvg p-acp n1 cc n1, vmd vvi po12 j n2;
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and a sence of favour and reconcilement with God would conquer the fears of Death, and make us ready and willing to appear before our Judge.
and a sense of favour and reconcilement with God would conquer the fears of Death, and make us ready and willing to appear before our Judge.
cc dt n1 pp-f n1 cc n1 p-acp np1 vmd vvi dt n2 pp-f n1, cc vvb pno12 j cc j pc-acp vvi p-acp po12 n1.
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3. But if a man has the warning of a lingring and slow Sickness to repent of his Sins, and prepare for his Death;
3. But if a man has the warning of a lingering and slow Sickness to Repent of his Sins, and prepare for his Death;
crd p-acp cs dt n1 vhz dt n-vvg pp-f dt j-vvg cc j n1 pc-acp vvi pp-f po31 n2, cc vvi p-acp po31 n1;
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'tis yet a very great Hazard whether he will repent under it or not.
it's yet a very great Hazard whither he will Repent under it or not.
pn31|vbz av dt j j n1 cs pns31 vmb vvi p-acp pn31 cc xx.
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If he has not such a Disease as will necessarily hinder this, yet many other things may and often do so.
If he has not such a Disease as will necessarily hinder this, yet many other things may and often do so.
cs pns31 vhz xx d dt n1 c-acp vmb av-j vvi d, av d j-jn n2 vmb cc av vdb av.
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We do not seldom see men that deferred their Repentance till this time, as far from performing it then as ever they were before.
We do not seldom see men that deferred their Repentance till this time, as Far from performing it then as ever they were before.
pns12 vdb xx av vvi n2 cst vvd po32 n1 p-acp d n1, c-acp av-j p-acp vvg pn31 av c-acp av pns32 vbdr a-acp.
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A man may think while he is in health, and engaged in the World, and exposed to the Temptations of it, that the danger of that time,
A man may think while he is in health, and engaged in the World, and exposed to the Temptations of it, that the danger of that time,
dt n1 vmb vvi cs pns31 vbz p-acp n1, cc vvn p-acp dt n1, cc vvn p-acp dt n2 pp-f pn31, cst dt n1 pp-f d n1,
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and the confinement and separation from the World, will mightily help him to do this necessary work then, and put him upon it;
and the confinement and separation from the World, will mightily help him to do this necessary work then, and put him upon it;
cc dt n1 cc n1 p-acp dt n1, vmb av-j vvi pno31 pc-acp vdi d j n1 av, cc vvd pno31 p-acp pn31;
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but alas, the contrary to this does very ordinarily come to pass.
but alas, the contrary to this does very ordinarily come to pass.
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With some the very pain and trouble of their Disease, though it does not take away their Sences and the use of their Reason,
With Some the very pain and trouble of their Disease, though it does not take away their Senses and the use of their Reason,
p-acp d dt j n1 cc n1 pp-f po32 n1, cs pn31 vdz xx vvi av po32 n2 cc dt n1 pp-f po32 n1,
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yet it is able to distract their minds, and divert them from all Thoughts of Repentance and making their peace with God.
yet it is able to distract their minds, and divert them from all Thoughts of Repentance and making their peace with God.
av pn31 vbz j pc-acp vvi po32 n2, cc vvi pno32 p-acp d n2 pp-f n1 cc vvg po32 n1 p-acp np1.
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Does not daily experience teach us, that a severe pain if it be but at a tooth,
Does not daily experience teach us, that a severe pain if it be but At a tooth,
vdz xx av-j n1 vvb pno12, cst dt j n1 cs pn31 vbi cc-acp p-acp dt n1,
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and that even in a Person habitually pious and good, is able to disturb the mind,
and that even in a Person habitually pious and good, is able to disturb the mind,
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and unfit one for any exercise of Devotion, and so detain the Thoughts that they can fix on nothing but that.
and unfit one for any exercise of Devotion, and so detain the Thoughts that they can fix on nothing but that.
cc j pi p-acp d n1 pp-f n1, cc av vvb dt n2 cst pns32 vmb vvi p-acp pix cc-acp d.
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All that we are commonly sensible of in such a case is the present pain,
All that we Are commonly sensible of in such a case is the present pain,
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and all that we can be concern'd about, is to get rid of the present importunate grievance:
and all that we can be concerned about, is to get rid of the present importunate grievance:
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And is it not much rather likely to be thus with a man under the pain and trouble of Sickness? If so little an inconvenience can divert even a good man from fixed and good Thoughts;
And is it not much rather likely to be thus with a man under the pain and trouble of Sickness? If so little an inconvenience can divert even a good man from fixed and good Thoughts;
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how much more likely is it, that greater pain and uneasiness will divert him from such who is habitually wicked, who has lived all his Life an utter stranger to such Thoughts, has never tasted the pleasure,
how much more likely is it, that greater pain and uneasiness will divert him from such who is habitually wicked, who has lived all his Life an utter stranger to such Thoughts, has never tasted the pleasure,
c-crq d dc j vbz pn31, cst jc n1 cc n1 vmb vvi pno31 p-acp d r-crq vbz av-j j, r-crq vhz vvn d po31 n1 dt j n1 p-acp d n2, vhz av-x vvn dt n1,
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nor found the benefit of them? Besides, as the delaying Sinner has been wont to love his Body better than his Soul, to contrive the satisfaction and convenience of that, rather than the everlasting Happiness of this;
nor found the benefit of them? Beside, as the delaying Sinner has been wont to love his Body better than his Soul, to contrive the satisfaction and convenience of that, rather than the everlasting Happiness of this;
ccx vvd dt n1 pp-f pno32? p-acp, c-acp dt n-vvg n1 vhz vbn j pc-acp vvi po31 n1 av-jc cs po31 n1, pc-acp vvi dt n1 cc n1 pp-f d, av-c cs dt j n1 pp-f d;
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he must needs be apt in this distress to be still in the same disposition,
he must needs be apt in this distress to be still in the same disposition,
pns31 vmb av vbi j p-acp d n1 pc-acp vbi av p-acp dt d n1,
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and to be so busied about the griefs and pains of his Body, as to neglect his Soul still,
and to be so busied about the griefs and pains of his Body, as to neglect his Soul still,
cc pc-acp vbi av vvn p-acp dt n2 cc n2 pp-f po31 n1, c-acp pc-acp vvi po31 n1 av,
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as he has done all his days before:
as he has done all his days before:
c-acp pns31 vhz vdn d po31 n2 p-acp:
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And if so, what a madness is it for a man to expect and wait for the very worst disposition and state of his Body, that he may then perform the greatest and most important business of his Soul!
And if so, what a madness is it for a man to expect and wait for the very worst disposition and state of his Body, that he may then perform the greatest and most important business of his Soul!
cc cs av, q-crq dt n1 vbz pn31 p-acp dt n1 pc-acp vvi cc vvi p-acp dt av js n1 cc n1 pp-f po31 n1, cst pns31 vmb av vvi dt js cc av-ds j n1 pp-f po31 n1!
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Again, the very fear and apprehension of dying quickly may happen to take away all thought or concern of preparing for Death:
Again, the very Fear and apprehension of dying quickly may happen to take away all Thought or concern of preparing for Death:
av, dt j n1 cc n1 pp-f vvg av-j vmb vvi pc-acp vvi av d n1 cc vvi pp-f vvg p-acp n1:
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This may seem unlikely, but yet it does sometimes come to pass.
This may seem unlikely, but yet it does sometime come to pass.
d vmb vvi j, cc-acp av pn31 vdz av vvi pc-acp vvi.
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I knew a man (says one who had been wont to visit sick and dying Persons) and he not altogether a careless Liver neither, who being at the point of Death,
I knew a man (Says one who had been wont to visit sick and dying Persons) and he not altogether a careless Liver neither, who being At the point of Death,
pns11 vvd dt n1 (vvz pi r-crq vhd vbn j pc-acp vvi j cc j-vvg n2) cc pns31 xx av dt j n1 av-dx, r-crq vbg p-acp dt n1 pp-f n1,
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when he was admonisht by a Minister to prepare himself for his departure, was so possessed and overwhelmed with the Thought that he was in danger of speedy Death, that he could think of nothing else but of sending for this and the other Physitian, of taking this and the other Medicine;
when he was admonished by a Minister to prepare himself for his departure, was so possessed and overwhelmed with the Thought that he was in danger of speedy Death, that he could think of nothing Else but of sending for this and the other physician, of taking this and the other Medicine;
c-crq pns31 vbds vvn p-acp dt n1 pc-acp vvi px31 p-acp po31 n1, vbds av vvn cc vvn p-acp dt n1 cst pns31 vbds p-acp n1 pp-f j n1, cst pns31 vmd vvi pp-f pix av cc-acp pp-f vvg p-acp d cc dt j-jn n1, pp-f vvg d cc dt j-jn n1;
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and all the care and thought that he could be possest with, was only how he might recover and escape the present and imminent danger,
and all the care and Thought that he could be possessed with, was only how he might recover and escape the present and imminent danger,
cc d dt n1 cc n1 cst pns31 vmd vbi vvn p-acp, vbds j c-crq pns31 vmd vvi cc vvi dt j cc j n1,
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and in the midst of such thoughts he breathed his last. And thus it is very likely to be with many men;
and in the midst of such thoughts he breathed his last. And thus it is very likely to be with many men;
cc p-acp dt n1 pp-f d n2 pns31 vvd po31 ord. cc av pn31 vbz av j pc-acp vbi p-acp d n2;
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he who has great affairs upon his hands, and especially if they be a little entangled, he who leaves a Family but ill provided for,
he who has great affairs upon his hands, and especially if they be a little entangled, he who leaves a Family but ill provided for,
pns31 r-crq vhz j n2 p-acp po31 n2, cc av-j cs pns32 vbb dt j vvn, pns31 r-crq vvz dt n1 p-acp n-jn vvn p-acp,
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or likely to need his presence among them: He who would fain see a Son or a Daughter well disposed of and setled,
or likely to need his presence among them: He who would fain see a Son or a Daughter well disposed of and settled,
cc j pc-acp vvi po31 n1 p-acp pno32: pns31 r-crq vmd av-j vvi dt n1 cc dt n1 av vvn pp-f cc vvn,
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as we call it, will be apt to be wholly devoured with the same care.
as we call it, will be apt to be wholly devoured with the same care.
c-acp pns12 vvb pn31, vmb vbi j pc-acp vbi av-jn vvn p-acp dt d n1.
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Thus sure it is very likely to be with a great lover of the World, with him that loves nothing but what is here, that has no treasure in Heaven,
Thus sure it is very likely to be with a great lover of the World, with him that loves nothing but what is Here, that has no treasure in Heaven,
av av-j pn31 vbz av j pc-acp vbi p-acp dt j n1 pp-f dt n1, p-acp pno31 cst vvz pix cc-acp r-crq vbz av, cst vhz dx n1 p-acp n1,
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nor expectations of any thing comfortable in the other World:
nor Expectations of any thing comfortable in the other World:
ccx n2 pp-f d n1 j p-acp dt j-jn n1:
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When he apprehends himself in danger to leave all at once what he has here, to leave it for ever,
When he apprehends himself in danger to leave all At once what he has Here, to leave it for ever,
c-crq pns31 vvz px31 p-acp n1 pc-acp vvi d p-acp a-acp r-crq pns31 vhz av, pc-acp vvi pn31 p-acp av,
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and go he knows not where, and he knows not to what, but fears exceedingly a great deal of ill;
and go he knows not where, and he knows not to what, but fears exceedingly a great deal of ill;
cc vvb pns31 vvz xx c-crq, cc pns31 vvz xx p-acp r-crq, cc-acp n2 av-vvg av j n1 pp-f j-jn;
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such a man must needs be liable to a great Consternation at the Summons of Death,
such a man must needs be liable to a great Consternation At the Summons of Death,
d dt n1 vmb av vbi j p-acp dt j n1 p-acp dt n1 pp-f n1,
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and to think of nothing but by what means he may avoid it for the present,
and to think of nothing but by what means he may avoid it for the present,
cc pc-acp vvi pp-f pix cc-acp p-acp q-crq vvz pns31 vmb vvi pn31 p-acp dt j,
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and gain some more time to make a better preparation for it than he has done.
and gain Some more time to make a better preparation for it than he has done.
cc vvi d dc n1 pc-acp vvi dt jc n1 p-acp pn31 cs pns31 vhz vdn.
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And further, it may be the sick man is not in danger of a speedy Death,
And further, it may be the sick man is not in danger of a speedy Death,
cc jc, pn31 vmb vbi dt j n1 vbz xx p-acp n1 pp-f dt j n1,
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or perhaps if he be so, he will not believe it, as it is with a great many:
or perhaps if he be so, he will not believe it, as it is with a great many:
cc av cs pns31 vbb av, pns31 vmb xx vvi pn31, c-acp pn31 vbz p-acp dt j d:
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He hopes perhaps to recover this Sickness, and promises himself after it many years of life,
He hope's perhaps to recover this Sickness, and promises himself After it many Years of life,
pns31 vvz av pc-acp vvi d n1, cc vvz px31 p-acp pn31 d n2 pp-f n1,
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when he has but a few moments to live:
when he has but a few moments to live:
c-crq pns31 vhz p-acp dt d n2 pc-acp vvi:
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And the Flatteries of Friends will be apt to encourage this conceit, and the Physitian must give him, it may be, more hopes than himself has, to support this sick mans Spirits, and assist his own prescriptions:
And the Flatteries of Friends will be apt to encourage this conceit, and the physician must give him, it may be, more hope's than himself has, to support this sick men Spirits, and assist his own prescriptions:
cc dt n2 pp-f n2 vmb vbi j pc-acp vvi d n1, cc dt n1 vmb vvi pno31, pn31 vmb vbi, dc n2 cs px31 vhz, pc-acp vvi d j ng1 n2, cc vvi po31 d n2:
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And then, though the concern to avoid Death does not put him by his Repentance, yet the hopes of longer Life may do it;
And then, though the concern to avoid Death does not put him by his Repentance, yet the hope's of longer Life may do it;
cc av, cs dt vvb pc-acp vvi n1 vdz xx vvi pno31 p-acp po31 n1, av dt n2 pp-f jc n1 vmb vdi pn31;
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he will think he needs not yet repent, the dangerous period before which he purposes to do it is yet a great way off,
he will think he needs not yet Repent, the dangerous Period before which he Purposes to do it is yet a great Way off,
pns31 vmb vvi pns31 vvz xx av vvi, dt j n1 p-acp r-crq pns31 vvz pc-acp vdi pn31 vbz av dt j n1 a-acp,
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and thus he goes on to cheat himself into everlasting perdition.
and thus he Goes on to cheat himself into everlasting perdition.
cc av pns31 vvz a-acp pc-acp vvi px31 p-acp j n1.
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And it is no wonder if a man who has been habitually wicked, and lived many years in his Sins, does take any encouragement to put off his Repentance still,
And it is no wonder if a man who has been habitually wicked, and lived many Years in his Sins, does take any encouragement to put off his Repentance still,
cc pn31 vbz dx n1 cs dt n1 r-crq vhz vbn av-j j, cc vvd d n2 p-acp po31 n2, vdz vvi d n1 pc-acp vvi a-acp po31 n1 av,
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and can hardly find in his Heart even upon his Death-Bed to do this.
and can hardly find in his Heart even upon his Death-Bed to do this.
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The custom of sinning is like a second Nature, and is not but with the greatest difficulty and labour overcome.
The custom of sinning is like a second Nature, and is not but with the greatest difficulty and labour overcome.
dt n1 pp-f vvg vbz av-j dt ord n1, cc vbz xx cc-acp p-acp dt js n1 cc n1 vvn.
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It will hardly ever forsake a man:
It will hardly ever forsake a man:
pn31 vmb av av vvi dt n1:
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Of the habitual Sinner is that for the most part true, which is said, Job 20. 11. His Bones are full of the Sins of his Youth, which shall lie down with him in the Dust. How unlikely indeed is it, that a man should in a moment so fall out with his Sin as to hate it,
Of the habitual Sinner is that for the most part true, which is said, Job 20. 11. His Bones Are full of the Sins of his Youth, which shall lie down with him in the Dust. How unlikely indeed is it, that a man should in a moment so fallen out with his since as to hate it,
pp-f dt j n1 vbz d p-acp dt av-ds n1 j, r-crq vbz vvn, n1 crd crd po31 n2 vbr j pp-f dt n2 pp-f po31 n1, r-crq vmb vvi a-acp p-acp pno31 p-acp dt n1 c-crq j av vbz pn31, cst dt n1 vmd p-acp dt n1 av vvi av p-acp po31 n1 c-acp pc-acp vvi pn31,
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and throw it off for ever, when he has many years loved and cherished it;
and throw it off for ever, when he has many Years loved and cherished it;
cc vvb pn31 a-acp p-acp av, c-crq pns31 vhz d n2 vvd cc vvd pn31;
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or that he should now all at once be possest with an hearty Love of God and Goodness, which for many years he has neglected and hated? Accordingly we often see Persons upon their Death-Bed, still the very same that they were before;
or that he should now all At once be possessed with an hearty Love of God and goodness, which for many Years he has neglected and hated? Accordingly we often see Persons upon their Death-Bed, still the very same that they were before;
cc cst pns31 vmd av av-d p-acp a-acp vbb vvn p-acp dt j n1 pp-f np1 cc n1, r-crq p-acp d n2 pns31 vhz vvn cc vvn? av-vvg pns12 av vvb n2 p-acp po32 n1, av dt av d cst pns32 vbdr a-acp;
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as they lived so they die;
as they lived so they die;
c-acp pns32 vvd av pns32 vvb;
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there is no change or alteration in the least appears in the state and disposition of their minds.
there is no change or alteration in the least appears in the state and disposition of their minds.
pc-acp vbz dx n1 cc n1 p-acp dt ds vvz p-acp dt n1 cc n1 pp-f po32 n2.
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We find them exercising the beloved Sin in their Discourse, when they cannot do it in their Actions;
We find them exercising the Beloved since in their Discourse, when they cannot do it in their Actions;
pns12 vvb pno32 vvg dt j-vvn n1 p-acp po32 n1, c-crq pns32 vmbx vdi pn31 p-acp po32 n2;
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it appears to have still a fast possession of the Soul, even when the opportunities of committing it are taken from them.
it appears to have still a fast possession of the Soul, even when the opportunities of committing it Are taken from them.
pn31 vvz pc-acp vhi av dt j n1 pp-f dt n1, av c-crq dt n2 pp-f vvg pn31 vbr vvn p-acp pno32.
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How often do we find the profane Person then profane, the habitual Swearer cursing and swearing with his last Breath.
How often do we find the profane Person then profane, the habitual Swearer cursing and swearing with his last Breath.
uh-crq av vdb pns12 vvi dt j n1 av j, dt j n1 vvg cc vvg p-acp po31 ord n1.
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How often is the covetous Person taken up with his worldly Affairs, thinking and talking of his Bags and Possessions,
How often is the covetous Person taken up with his worldly Affairs, thinking and talking of his Bags and Possessions,
uh-crq av vbz dt j n1 vvn a-acp p-acp po31 j n2, vvg cc vvg pp-f po31 n2 cc n2,
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or of gainful Bargains, and further gettings even to the very minute, when he must lose and part with all.
or of gainful Bargains, and further gettings even to the very minute, when he must loose and part with all.
cc pp-f j n2, cc jc n2-vvg av p-acp dt j n1, c-crq pns31 vmb vvi cc vvi p-acp d.
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How often is the proud and vain Person then vain and proud too, even then concerned about Beauty and Cloaths, about trimming up and adorning the poor wretched Carkass which is likely within a few moments to be but rottenness and putrefaction.
How often is the proud and vain Person then vain and proud too, even then concerned about Beauty and Clothes, about trimming up and adorning the poor wretched Carcase which is likely within a few moments to be but rottenness and putrefaction.
uh-crq av vbz dt j cc j n1 av j cc j av, av av vvn p-acp n1 cc n2, p-acp vvg a-acp cc vvg dt j j n1 r-crq vbz j p-acp dt d n2 pc-acp vbi p-acp n1 cc n1.
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This hardness at Death and unconcernedness even then about a future State, is a very tremendous and deplorable Judgment of God;
This hardness At Death and unconcernedness even then about a future State, is a very tremendous and deplorable Judgement of God;
d n1 p-acp n1 cc n1 av av p-acp dt j-jn n1, vbz dt av j cc j n1 pp-f np1;
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which very often falls upon those who have long resisted the means of Grace, and refused to repent and turn to him.
which very often falls upon those who have long resisted the means of Grace, and refused to Repent and turn to him.
r-crq av av vvz p-acp d r-crq vhb av-j vvn dt n2 pp-f n1, cc vvd pc-acp vvi cc vvi p-acp pno31.
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He gives up the obstinate Sinner to a Judicial hardness, which the very near approach of Death and Judgment shall not be able to move:
He gives up the obstinate Sinner to a Judicial hardness, which the very near approach of Death and Judgement shall not be able to move:
pns31 vvz a-acp dt j n1 p-acp dt j n1, r-crq dt j j n1 pp-f n1 cc n1 vmb xx vbi j pc-acp vvi:
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He lets him be forgetful of himself at the point of Death;
He lets him be forgetful of himself At the point of Death;
pns31 vvz pno31 vbi j pp-f px31 p-acp dt n1 pp-f n1;
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because he was and would be all his Life long forgetful of God and his Duty to him.
Because he was and would be all his Life long forgetful of God and his Duty to him.
c-acp pns31 vbds cc vmd vbi d po31 n1 av-j j pp-f np1 cc po31 n1 p-acp pno31.
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He would not make sure of his pardon before, and now he shall have no thought or concern about it.
He would not make sure of his pardon before, and now he shall have no Thought or concern about it.
pns31 vmd xx vvi j pp-f po31 n1 a-acp, cc av pns31 vmb vhi dx n1 cc vvi p-acp pn31.
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And there is yet another hindrance the of delaying Sinners repentance at the point of Death, which all such are in great danger of,
And there is yet Another hindrance the of delaying Sinners Repentance At the point of Death, which all such Are in great danger of,
cc pc-acp vbz av j-jn n1 av pp-f vvg n2 n1 p-acp dt n1 pp-f n1, r-crq d d vbr p-acp j n1 pp-f,
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and many fall under, and that is Despair:
and many fallen under, and that is Despair:
cc d n1 p-acp, cc d vbz n1:
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The same Adversary of their Souls who tempted them before to presume, will now if they are at all awakened,
The same Adversary of their Souls who tempted them before to presume, will now if they Are At all awakened,
dt d n1 pp-f po32 n2 r-crq vvd pno32 a-acp pc-acp vvi, vmb av cs pns32 vbr p-acp d vvn,
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and sensible of their condition, be very ready to hurry them into this.
and sensible of their condition, be very ready to hurry them into this.
cc j pp-f po32 n1, vbb av j pc-acp vvi pno32 p-acp d.
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And surely there is too much ground for such a temptation in the case of him who has deferred his Repentance till now:
And surely there is too much ground for such a temptation in the case of him who has deferred his Repentance till now:
cc av-j a-acp vbz av d n1 p-acp d dt n1 p-acp dt n1 pp-f pno31 r-crq vhz vvn po31 n1 c-acp av:
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He must be in great danger of falling into a hopeless and despairing Sense of his Condition,
He must be in great danger of falling into a hopeless and despairing Sense of his Condition,
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if he has any at all, whose own Conscience with the Adversary can tell him, he has squandered away the time of mercy,
if he has any At all, whose own Conscience with the Adversary can tell him, he has squandered away the time of mercy,
cs pns31 vhz d p-acp d, rg-crq d n1 p-acp dt n1 vmb vvi pno31, pns31 vhz vvn av dt n1 pp-f n1,
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and his day of Grace is come to its end, before he has secured the Grace and Favour of God.
and his day of Grace is come to its end, before he has secured the Grace and Favour of God.
cc po31 n1 pp-f n1 vbz vvn p-acp po31 n1, c-acp pns31 vhz vvn dt n1 cc n1 pp-f np1.
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He has spent his whole Life in Sin and Rebellion against him that made him, to whose Glory he ought to have lived,
He has spent his Whole Life in since and Rebellion against him that made him, to whose Glory he ought to have lived,
pns31 vhz vvn po31 j-jn n1 p-acp n1 cc n1 p-acp pno31 d vvd pno31, p-acp rg-crq n1 pns31 vmd pc-acp vhi vvn,
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and whose Mercy and Love he now stands in need of: That he has utterly lost one Life, and shall not be trusted with another:
and whose Mercy and Love he now Stands in need of: That he has utterly lost one Life, and shall not be trusted with Another:
cc rg-crq n1 cc n1 pns31 av vvz p-acp n1 pp-f: cst pns31 vhz av-j vvn crd n1, cc vmb xx vbi vvn p-acp j-jn:
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that as he can never undoe the Ills he has done, so he has no time left to alter his Course in, and live it better.
that as he can never undo the Ills he has done, so he has no time left to altar his Course in, and live it better.
cst c-acp pns31 vmb av-x vvi dt n2-jn pns31 vhz vdn, av pns31 vhz dx n1 vvd pc-acp vvi po31 n1 p-acp, cc vvb pn31 av-jc.
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And when he thinks with himself that at such and such times, he was invited and earnestly urged to repent and break off his Sins,
And when he thinks with himself that At such and such times, he was invited and earnestly urged to Repent and break off his Sins,
cc c-crq pns31 vvz p-acp px31 cst p-acp d cc d n2, pns31 vbds vvn cc av-j vvd pc-acp vvi cc vvi a-acp po31 n2,
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3872
and he had some good motions towards it in his mind, but he made a shift to stifle those motions, he slighted the good Counsel, and despised the necessary Reproofs;
and he had Some good motions towards it in his mind, but he made a shift to stifle those motions, he slighted the good Counsel, and despised the necessary Reproofs;
cc pns31 vhd d j n2 p-acp pn31 p-acp po31 n1, cc-acp pns31 vvd dt n1 pc-acp vvi d n2, pns31 vvd dt j n1, cc vvd dt j n2;
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3873
How apt must he be in the midst of such thoughts to fall into despair? to think that God will now only laugh at his Calamity, that if he should repent he shall be refused:
How apt must he be in the midst of such thoughts to fallen into despair? to think that God will now only laugh At his Calamity, that if he should Repent he shall be refused:
c-crq j vmb pns31 vbi p-acp dt n1 pp-f d n2 pc-acp vvi p-acp n1? pc-acp vvi cst np1 vmb av av-j vvi p-acp po31 n1, cst cs pns31 vmd vvi pns31 vmb vbi vvn:
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And then he will neglect it, as thinking it now too late, and that it would be in vain.
And then he will neglect it, as thinking it now too late, and that it would be in vain.
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This is the sad Case of many a dying Sinner, who has lived all his life in the contempt of God and Religion:
This is the sad Case of many a dying Sinner, who has lived all his life in the contempt of God and Religion:
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He now gives himself for lost, and goes to Hell expecting to go to Hell:
He now gives himself for lost, and Goes to Hell expecting to go to Hell:
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He throws away his last minutes in despair, after he has wilfully lost his whole Life before in presumption.
He throws away his last minutes in despair, After he has wilfully lost his Whole Life before in presumption.
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So many things there are which may hinder a man from having any mind or thought to repent at last.
So many things there Are which may hinder a man from having any mind or Thought to Repent At last.
av d n2 pc-acp vbr r-crq vmb vvi dt n1 p-acp vhg d n1 cc n1 pc-acp vvi p-acp ord.
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But now when no man can possibly tell, but some one or other of these may be his case when he comes to die;
But now when no man can possibly tell, but Some one or other of these may be his case when he comes to die;
p-acp av c-crq dx n1 vmb av-j vvi, cc-acp d crd cc n-jn pp-f d vmb vbi po31 n1 c-crq pns31 vvz pc-acp vvi;
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if he neglects this before, how plainly unreasonable and extravagant is it to put off our Repentance to that time.
if he neglects this before, how plainly unreasonable and extravagant is it to put off our Repentance to that time.
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4. Another Argument to dissuade men from relying upon a Death-Bed Repentance, may be this: What Repentance men do practice in that condition, it is very seldom sincere and true.
4. another Argument to dissuade men from relying upon a Death-Bed Repentance, may be this: What Repentance men do practice in that condition, it is very seldom sincere and true.
crd j-jn n1 pc-acp vvi n2 p-acp vvg p-acp dt n1 np1-n, vmb vbi d: q-crq n1 n2 vdb vvi p-acp d n1, pn31 vbz av av j cc j.
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Some indeed are struck then with a mighty fear of God, and dread of their final Sentence,
some indeed Are struck then with a mighty Fear of God, and dread of their final Sentence,
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and of the Punishments of Hell;
and of the Punishments of Hell;
cc pp-f dt n2 pp-f n1;
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which they are conscious to themselves they have deserved, and which they think are near the getting hold on them.
which they Are conscious to themselves they have deserved, and which they think Are near the getting hold on them.
r-crq pns32 vbr j p-acp px32 pns32 vhb vvn, cc r-crq pns32 vvb vbr av-j dt vvg n1 p-acp pno32.
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And in this fright they are full of confessions of their Sins, and condemnations of themselves for their former Evil life,
And in this fright they Are full of confessions of their Sins, and condemnations of themselves for their former Evil life,
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and earnestly they sue for pardon and mercy, and make great protestations how good they will be,
and earnestly they sue for pardon and mercy, and make great protestations how good they will be,
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if it will but please God to spare them.
if it will but please God to spare them.
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But alas, all this with the most of men in this condition is but false and dissembled, all this does seldom arise to a true and sincere Repentance.
But alas, all this with the most of men in this condition is but false and dissembled, all this does seldom arise to a true and sincere Repentance.
p-acp uh, d d p-acp dt ds pp-f n2 p-acp d n1 vbz p-acp j cc j-vvn, d d vdz av vvi p-acp dt j cc j n1.
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It proceeds in the most from a wrong Principle: They only dread the Wrath of God, and the Punishments of Sin;
It proceeds in the most from a wrong Principle: They only dread the Wrath of God, and the Punishments of since;
pn31 vvz p-acp dt ds p-acp dt j-jn n1: pns32 av-j vvb dt n1 pp-f np1, cc dt n2 pp-f n1;
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they do not hate their Sin, they are not truly fallen out with it, they do not love God,
they do not hate their since, they Are not truly fallen out with it, they do not love God,
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nor are heartily reconciled to his Commandments. True Repentance ought to be entirely voluntary and free, but this is entirely forced.
nor Are heartily reconciled to his commandments. True Repentance ought to be entirely voluntary and free, but this is entirely forced.
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They talk of leaving only what is leaving of them, and of sinning no more when they think they shall not have opportunity to entertain themselves with their beloved Sins any more.
They talk of leaving only what is leaving of them, and of sinning no more when they think they shall not have opportunity to entertain themselves with their Beloved Sins any more.
pns32 vvb pp-f vvg av-j r-crq vbz vvg pp-f pno32, cc pp-f vvg av-dx av-dc c-crq pns32 vvb pns32 vmb xx vhi n1 pc-acp vvi px32 p-acp po32 j-vvn n2 d dc.
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It is possible a man in this condition may think himself, that his Repentance is sound,
It is possible a man in this condition may think himself, that his Repentance is found,
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and his Resolutions are hearty, but it is very easie for him to be deceived.
and his Resolutions Are hearty, but it is very easy for him to be deceived.
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It is easie (says one) for a man to think he has no mind to do that which he plainly sees it is not in his Power to do.
It is easy (Says one) for a man to think he has no mind to do that which he plainly sees it is not in his Power to do.
pn31 vbz j (vvz pi) p-acp dt n1 pc-acp vvi pns31 vhz dx n1 pc-acp vdi d r-crq pns31 av-j vvz pn31 vbz xx p-acp po31 n1 pc-acp vdi.
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Possibility, says he, is the best Proof and Trial of the Will:
Possibility, Says he, is the best Proof and Trial of the Will:
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If thou dost not while thou canst do, this does most manifestly and truly shew, that thou hast not the Will to do.
If thou dost not while thou Canst do, this does most manifestly and truly show, that thou hast not the Will to do.
cs pns21 vd2 xx n1 pns21 vm2 vdi, d vdz av-ds av-j cc av-j vvi, cst pns21 vh2 xx dt n1 pc-acp vdi.
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There is a great deal of dissembled seeking to God, and pretended Conversion to him under distress and affliction among the Sons of men.
There is a great deal of dissembled seeking to God, and pretended Conversion to him under distress and affliction among the Sons of men.
pc-acp vbz dt j n1 pp-f vvn vvg p-acp np1, cc j-vvn n1 p-acp pno31 p-acp n1 cc n1 p-acp dt n2 pp-f n2.
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Such was that of the Jews spoke of in Psal. 78. 34. where 'tis said, When he slew them then they sought him,
Such was that of the jews spoke of in Psalm 78. 34. where it's said, When he slew them then they sought him,
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and they returned and enquired early after God: and they returned and inquired early After God:
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But it is added, in verse 36, 37. of that Psalm, Nevertheless they did flatter him with their Mouth,
But it is added, in verse 36, 37. of that Psalm, Nevertheless they did flatter him with their Mouth,
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and lied unto him with their Tongue; for their Heart was not right with him, neither were they stedfast in his Covenant. and lied unto him with their Tongue; for their Heart was not right with him, neither were they steadfast in his Covenant.
cc vvd p-acp pno31 p-acp po32 n1; p-acp po32 n1 vbds xx j-jn p-acp pno31, av-dx vbdr pns32 j p-acp po31 n1.
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In like manner the late penitent makes perhaps very earnest Addresses to God, but it is only to get out of his present distress,
In like manner the late penitent makes perhaps very earnest Addresses to God, but it is only to get out of his present distress,
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and if this be granted and his fears are over, he soon forgets all the good promises that he had made.
and if this be granted and his fears Are over, he soon forgets all the good promises that he had made.
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Of those who make these good Vows and Protestations in their Sickness and Danger, a very small proportion do fulfil them when they have escaped their danger, which shews they are for the most part false and deceitful ones:
Of those who make these good Vows and Protestations in their Sickness and Danger, a very small proportion do fulfil them when they have escaped their danger, which shows they Are for the most part false and deceitful ones:
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The most of them return after a little while to their abdicated Sins, like the Dog to his Vomit,
The most of them return After a little while to their abdicated Sins, like the Dog to his Vomit,
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or the Swine that was washt to wallowing in the Mire. or the Swine that was washed to wallowing in the Mire.
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Or instead of those nauseated Sins, says one, (Hamm. Pract. Cat.) they make choice of some other new Path to Hell, entertaining Covetousness instead of Prodigality, spiritual Pride instead of carnal Security, Envy, Malice, Sedition, Faction, in commutation for Lust or Drunkenness, and Swearing.
Or instead of those nauseated Sins, Says one, (Hamm. Pract. Cat.) they make choice of Some other new Path to Hell, entertaining Covetousness instead of Prodigality, spiritual Pride instead of carnal Security, Envy, Malice, Sedition, Faction, in commutation for Lust or drunkenness, and Swearing.
cc av pp-f d j n2, vvz pi, (np1. np1 n1) pns32 vvb n1 pp-f d j-jn j n1 p-acp n1, vvg n1 av pp-f n1, j n1 av pp-f j n1, n1, n1, n1, n1, p-acp n1 p-acp n1 cc n1, cc vvg.
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And it deserves to be considered, whether it be not most likely that the delaying Sinners repentance on a sick Bed will be false and dissembled:
And it deserves to be considered, whither it be not most likely that the delaying Sinners Repentance on a sick Bed will be false and dissembled:
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When he has all his Life-time proposed to himself not to repent, but when Death summons him into another World, is it not very likely that he now keeps to that which has been his setled Resolution? and that his Repentance has no other Principle now,
When he has all his Lifetime proposed to himself not to Repent, but when Death summons him into Another World, is it not very likely that he now keeps to that which has been his settled Resolution? and that his Repentance has no other Principle now,
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than his Apprehensions of the nearness of Death and Judgment? Is it not very likely that he who would never fear punishment till he came to think it near, does now fear it only because he thinks it near,
than his Apprehensions of the nearness of Death and Judgement? Is it not very likely that he who would never Fear punishment till he Come to think it near, does now Fear it only Because he thinks it near,
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and that all the Principle of his Repentance is the fear of approaching Punishment? This then is all the Repentance that such an one is likely to practice at such a time;
and that all the Principle of his Repentance is the Fear of approaching Punishment? This then is all the Repentance that such an one is likely to practice At such a time;
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and such as this will never be accepted with God, nor bring a man to Heaven;
and such as this will never be accepted with God, nor bring a man to Heaven;
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with only such as this he may perish everlastingly.
with only such as this he may perish everlastingly.
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How foolish and extravagant is it then for a man to put off his Repentance through all that time,
How foolish and extravagant is it then for a man to put off his Repentance through all that time,
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when it is most likely to be true, and wherein he may have the proof of its truth in fruits meet for Repentance? And that he should put it off to that time, wherein it is most likely to be false,
when it is most likely to be true, and wherein he may have the proof of its truth in fruits meet for Repentance? And that he should put it off to that time, wherein it is most likely to be false,
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and cannot be proved true by answerable Fruits?
and cannot be proved true by answerable Fruits?
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5. From what has been said last, I may frame another Argument against our relying upon a Death-Bed Repentance,
5. From what has been said last, I may frame Another Argument against our relying upon a Death-Bed Repentance,
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and that is, It is at the best but uncertain and uncomfortable.
and that is, It is At the best but uncertain and uncomfortable.
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The change of mind which God requires must proceed from a deep sence of the vileness of Sin in it self;
The change of mind which God requires must proceed from a deep sense of the vileness of since in it self;
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of that ingratitude, injustice and rebellion, which is in it towards the great God:
of that ingratitude, injustice and rebellion, which is in it towards the great God:
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There must be a hatred of it upon these accounts, and earnest resolutions to forsake all Sin for the future.
There must be a hatred of it upon these accounts, and earnest resolutions to forsake all since for the future.
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And this change must proceed to the loving of God more than this World, to the chusing and preferring Heaven before Earth,
And this change must proceed to the loving of God more than this World, to the choosing and preferring Heaven before Earth,
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and the pleasures of Religion more than those of Sence and Sin. And if the Principle of our Sorrows and Vows were such a change of mind as this, they would then continue if life were continued,
and the pleasures of Religion more than those of Sense and Sin. And if the Principle of our Sorrows and Vows were such a change of mind as this, they would then continue if life were continued,
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and would be put in practice in the Course of a godly, righteous and sober Conversation,
and would be put in practice in the Course of a godly, righteous and Sobrium Conversation,
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even when the danger and fright were over.
even when the danger and fright were over.
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And in that case God will accept the will for the Deed, if it be a firm and rectified Will (Ham. Ib.) though the man does not live to put his resolutions in practice;
And in that case God will accept the will for the Deed, if it be a firm and rectified Will (Ham. Ib.) though the man does not live to put his resolutions in practice;
cc p-acp d n1 np1 vmb vvi dt n1 p-acp dt n1, cs pn31 vbb dt j cc j-vvn n1 (n1. np1) cs dt n1 vdz xx vvi pc-acp vvi po31 n2 p-acp n1;
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when it is his misfortune, not his fault that he does not live a good Life after it;
when it is his misfortune, not his fault that he does not live a good Life After it;
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because he has no more time granted him to live, not because he would not live well.
Because he has no more time granted him to live, not Because he would not live well.
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But now whether the dying Sinners repentance be such as this, or not, no man can tell.
But now whither the dying Sinners Repentance be such as this, or not, no man can tell.
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This late repentance may prove sincere and sufficient to find favour with God, who searches the Heart and tries the Reigns,
This late Repentance may prove sincere and sufficient to find favour with God, who Searches the Heart and tries thee Reigns,
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but it is very unlikely to be such, as the former Argument has demonstrated, and it very seldom does prove such,
but it is very unlikely to be such, as the former Argument has demonstrated, and it very seldom does prove such,
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and no man that dies in it can possibly assure himself, or be assured by any one else, that his Repentance is sincere and acceptable with God,
and no man that die in it can possibly assure himself, or be assured by any one Else, that his Repentance is sincere and acceptable with God,
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and therefore at the best it is uncertain and uncomfortable.
and Therefore At the best it is uncertain and uncomfortable.
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No man can tell the Truth of his Repentance till it is put to a Trial, till it meets with Temptations,
No man can tell the Truth of his Repentance till it is put to a Trial, till it meets with Temptations,
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and conquers them, and brings forth the Fruits of Vertue and Holiness.
and conquers them, and brings forth the Fruits of Virtue and Holiness.
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And since without Holiness no man can see God, but the Holiness of the Heart must be demonstrated by the Life and Conversation,
And since without Holiness no man can see God, but the Holiness of the Heart must be demonstrated by the Life and Conversation,
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as our Saviour says, a Tree is known by its Fruitt;
as our Saviour Says, a Tree is known by its Fruitt;
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it cannot then be certainly pronounced concerning any man what shall become of him, who has lived a vitious and ungodly Life all his days,
it cannot then be Certainly pronounced Concerning any man what shall become of him, who has lived a vicious and ungodly Life all his days,
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and only comes to some Sorrows and good Protestations and Vows on his Death-Bed. We may hope well in Charity but cannot determine:
and only comes to Some Sorrows and good Protestations and Vows on his Death-Bed. We may hope well in Charity but cannot determine:
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And though we cannot positively say, there is no hope in such a case, yet we must say, there is very small hope:
And though we cannot positively say, there is no hope in such a case, yet we must say, there is very small hope:
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And this is according to the Sense of the Ancients in this matter, whose opinions to confirm what has been said, I shall produce.
And this is according to the Sense of the Ancients in this matter, whose opinions to confirm what has been said, I shall produce.
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Augustin (lib. 50. Hom. H. 41.) speaks thus. He who in his last extremity of Sickness, seems to repent, and departs this Life;Augustin (lib. 50. Hom. H. 41.) speaks thus. He who in his last extremity of Sickness, seems to Repent, and departs this Life;
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I confess to you I do not deny him what he asks (by which he means Absolution or the blessed Sacrament) that is, I treat him as a true penitent,
I confess to you I do not deny him what he asks (by which he means Absolution or the blessed Sacrament) that is, I Treat him as a true penitent,
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because he may be so for ought I know; but I cannot presume to say positively that he has made a good departure.
Because he may be so for ought I know; but I cannot presume to say positively that he has made a good departure.
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A good man living well (says he) goes out of this World secure:
A good man living well (Says he) Goes out of this World secure:
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And he who practices repentance in his Health and afterwards lives well he may be secure;
And he who practices Repentance in his Health and afterwards lives well he may be secure;
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but he that repents only at last at the point of Death, whether he be secure or not I am not secure.
but he that repents only At last At the point of Death, whither he be secure or not I am not secure.
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Again he says to this Case, Wouldst thou be free from doubt? would you avoid uncertainty in a matter of such importance,
Again he Says to this Case, Wouldst thou be free from doubt? would you avoid uncertainty in a matter of such importance,
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then practice Repentance while thou art in health, for if thou dost so thou art secure when thy last day comes upon thee:
then practice Repentance while thou art in health, for if thou dost so thou art secure when thy last day comes upon thee:
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If you ask why? I say, because thou hast then practised thy Repentance, while it was yet in thy power to have sinned longer:
If you ask why? I say, Because thou hast then practised thy Repentance, while it was yet in thy power to have sinned longer:
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But if thou then do this when thou canst sin no more, thy Sins have forsaken thee rather than thou them.
But if thou then do this when thou Canst sin no more, thy Sins have forsaken thee rather than thou them.
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And he adds, I therefore grant thee repentance, because I know not what may be the will of God concerning thee.
And he adds, I Therefore grant thee Repentance, Because I know not what may be the will of God Concerning thee.
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If I certainly knew it would not profit thee, I would not grant it;
If I Certainly knew it would not profit thee, I would not grant it;
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If I certainly knew it would profit, I would not thus admonish, I would not terrifie thee.
If I Certainly knew it would profit, I would not thus admonish, I would not terrify thee.
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Chuse then says he that which is certain, and do not rely upon that which is uncertain. Thus speaks he.
Choose then Says he that which is certain, and do not rely upon that which is uncertain. Thus speaks he.
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Another (Isidorus de sum. bono) says thus, if any man repents while he could go on in Sin,
another (Isidorus de sum. Bono) Says thus, if any man repents while he could go on in since,
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and while he yet lives cleanses himself from all Iniquity;
and while he yet lives cleanses himself from all Iniquity;
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there is no doubt but when he dies he shall be translated to Eternal Rest. But if a man spends his whole Life in Wickedness,
there is no doubt but when he die he shall be translated to Eternal Rest. But if a man spends his Whole Life in Wickedness,
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and then comes to repent at the point of Death, as his Damnation is uncertain, so his Pardon is doubtful.
and then comes to Repent At the point of Death, as his Damnation is uncertain, so his Pardon is doubtful.
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I shall only mention one more, and that is Salvian (de Avari•. l. 1. cap 5.) What to say in this case I know not (says he) what I may permit I am utterly ignorant.
I shall only mention one more, and that is Salvian (the Avari•. l. 1. cap 5.) What to say in this case I know not (Says he) what I may permit I am utterly ignorant.
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To discourage and with hold a man from seeking and using this last Remedy were hard and impious,
To discourage and with hold a man from seeking and using this last Remedy were hard and impious,
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but to promise and assure him any thing in so late a Repentance were also rash.
but to promise and assure him any thing in so late a Repentance were also rash.
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It is his best course in this condition to leave nothing untried, rather than to do nothing towards helping himself, especially because,
It is his best course in this condition to leave nothing untried, rather than to do nothing towards helping himself, especially Because,
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though I know not whether this may help at last, yet we may be certain that to attempt nothing is pernicious.
though I know not whither this may help At last, yet we may be certain that to attempt nothing is pernicious.
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Thus much they have said, and thus much at least must be said to this case.
Thus much they have said, and thus much At least must be said to this case.
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And now methinks this should be sufficient to deter any man from relying upon a Death-Bed Repentance, especially any man that has time and opportunity in his hands to perform a more sure one:
And now methinks this should be sufficient to deter any man from relying upon a Death-Bed Repentance, especially any man that has time and opportunity in his hands to perform a more sure one:
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This is at the best but an uncertain and uncomfortable one, no man can tell whether it will be accepted of God or not,
This is At the best but an uncertain and uncomfortable one, no man can tell whither it will be accepted of God or not,
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because no man can certainly tell whether it be true or not.
Because no man can Certainly tell whither it be true or not.
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And though a Sinner ought not to despair in such a case, yet he can have but little,
And though a Sinner ought not to despair in such a case, yet he can have but little,
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and that a very wavering hope.
and that a very wavering hope.
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Such a one may be saved, but neither he nor any one else can be assured that he shall be so.
Such a one may be saved, but neither he nor any one Else can be assured that he shall be so.
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There is so much ground of hope in this case, as may encourage a wretched Sinner who has neglected himself all his days, at his last hours to try what Repentance will then do for him;
There is so much ground of hope in this case, as may encourage a wretched Sinner who has neglected himself all his days, At his last hours to try what Repentance will then do for him;
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it is the only remedy he has left, and if that fail nothing will help him:
it is the only remedy he has left, and if that fail nothing will help him:
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But there is not so much ground of hope as may give any man who is now in health, any reasonable encouragement to put off his Repentance till that time.
But there is not so much ground of hope as may give any man who is now in health, any reasonable encouragement to put off his Repentance till that time.
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Certainly it is very unreasonable for a man to build the Hopes of his Salvation, upon that which cannot secure his Salvation to him. To conclude,
Certainly it is very unreasonable for a man to built the Hope's of his Salvation, upon that which cannot secure his Salvation to him. To conclude,
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If the Gospel affords any small encouragement to them that repent upon a Death-Bed;
If the Gospel affords any small encouragement to them that Repent upon a Death-Bed;
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yet it gives no man any at all to defer, and put off his Repentance till then:
yet it gives no man any At all to defer, and put off his Repentance till then:
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He is guilty of great folly and presumption that shall do so.
He is guilty of great folly and presumption that shall do so.
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In this wilful deferring of our Repentance, we do greatly provoke Almighty God, not to grant us the benefit of this remedy at last.
In this wilful deferring of our Repentance, we do greatly provoke Almighty God, not to grant us the benefit of this remedy At last.
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How justly may God say to such a man then, as Wisdom speaks, Prov. 1 24, 25, 26. Because I have caled, and you have refused, I have stretched out my hands,
How justly may God say to such a man then, as Wisdom speaks, Curae 1 24, 25, 26. Because I have called, and you have refused, I have stretched out my hands,
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and you would not regard me; but have set at naught all my counsel, and would none of my reproof:
and you would not regard me; but have Set At nought all my counsel, and would none of my reproof:
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I also will laugh at your calamity, and mock when your fear cometh: Now you shall call, and I will not answer;
I also will laugh At your calamity, and mock when your Fear comes: Now you shall call, and I will not answer;
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and though you seek me early, you shall not find me. He may most justly cut a man off in his Sins by a sudden Death,and though you seek me early, you shall not find me. He may most justly Cut a man off in his Sins by a sudden Death,
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and not give him any warning or space to repent:
and not give him any warning or Molle to Repent:
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He may very justly put an end to our days by some such Disease as shall hinder our Repentance;
He may very justly put an end to our days by Some such Disease as shall hinder our Repentance;
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He may very justly give a man up to a final hardness, and so let him die in his Sins who would needs live in them.
He may very justly give a man up to a final hardness, and so let him die in his Sins who would needs live in them.
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And he may let the Sinners remorce and trouble be, as his false heart enclines to make it, but false and dissembled.
And he may let the Sinners remorse and trouble be, as his false heart inclines to make it, but false and dissembled.
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Such as cannot amount to a true Repentance, and then all his Cries and Tears, all his Vows and Protestations shall be vain and not accepted;
Such as cannot amount to a true Repentance, and then all his Cries and Tears, all his Vows and Protestations shall be vain and not accepted;
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But he shall go to feel what he fears, and from the torment of fearing that he is undone, to that of finding he is so.
But he shall go to feel what he fears, and from the torment of fearing that he is undone, to that of finding he is so.
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These things may in God's just Judgment befall him, who had much time given him to repent in, who was often called to it by Ministers and Friends,
These things may in God's just Judgement befall him, who had much time given him to Repent in, who was often called to it by Ministers and Friends,
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and perhaps warned by some Afflictions, but would needs put it off to the End of his Life.
and perhaps warned by Some Afflictions, but would needs put it off to the End of his Life.
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And when God cuts off such a man in his carriere of Sin, without giving him space to reform his Life, it may well be suspected he has rejected all the Sorrows, Vows and Protestations that attended his departure.
And when God cuts off such a man in his carriere of since, without giving him Molle to reform his Life, it may well be suspected he has rejected all the Sorrows, Vows and Protestations that attended his departure.
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It is not a favour promised, that a man shall have the grace of Repentance given him then, who has refused it often before.
It is not a favour promised, that a man shall have the grace of Repentance given him then, who has refused it often before.
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Though God out of his Sovereign grace, may give a good and safe Death to him that has lived all his Life wickedly,
Though God out of his Sovereign grace, may give a good and safe Death to him that has lived all his Life wickedly,
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yet he has no where bound himself to this;
yet he has no where bound himself to this;
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he has not given us any express or intimated allowance to depend upon, or expect any such favour:
he has not given us any express or intimated allowance to depend upon, or expect any such favour:
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And then it is altogether unreasonable to expect it.
And then it is altogether unreasonable to expect it.
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Lot us then to make sure that we shall die the Death of the Righteous repent while we are in health,
Lot us then to make sure that we shall die the Death of the Righteous Repent while we Are in health,
n1 pno12 av pc-acp vvi av-j cst pns12 vmb vvi dt n1 pp-f dt j vvi cs pns12 vbr p-acp n1,
(29) sermon (DIV1)
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and may have time to prove the truth of our Repentance in a good Life, and so to assure the acceptance of it with God.
and may have time to prove the truth of our Repentance in a good Life, and so to assure the acceptance of it with God.
cc vmb vhi n1 pc-acp vvi dt n1 pp-f po12 n1 p-acp dt j n1, cc av pc-acp vvi dt n1 pp-f pn31 p-acp np1.
(29) sermon (DIV1)
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4001
Let us repent when we are called to it, and when the grace of God is ready to assist us,
Let us Repent when we Are called to it, and when the grace of God is ready to assist us,
vvb pno12 vvi c-crq pns12 vbr vvn p-acp pn31, cc c-crq dt n1 pp-f np1 vbz j pc-acp vvi pno12,
(29) sermon (DIV1)
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4002
and to give us a true Repentance:
and to give us a true Repentance:
cc pc-acp vvi pno12 dt j n1:
(29) sermon (DIV1)
386
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4003
Let us endeavour to live the Life of the Righteous, for as long time as we can before we come to die,
Let us endeavour to live the Life of the Righteous, for as long time as we can before we come to die,
vvb pno12 vvi pc-acp vvi dt n1 pp-f dt j, c-acp c-acp j n1 c-acp pns12 vmb a-acp pns12 vvb pc-acp vvi,
(29) sermon (DIV1)
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4004
and then we shall be sure to make a good End. Mark the perfect man, and behold the upright,
and then we shall be sure to make a good End. Mark the perfect man, and behold the upright,
cc av pns12 vmb vbi j pc-acp vvi dt j n1 vvb dt j n1, cc vvb dt j,
(29) sermon (DIV1)
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4005
for the end of that man is peace. for the end of that man is peace.
p-acp dt n1 pp-f d n1 vbz n1.
(29) sermon (DIV1)
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THE PRAYER.
THE PRAYER.
dt n1.
(30) prayer (DIV2)
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4007
O Most Holy, and most righteous Lord our God, the Judge and Governour of all the World;
Oh Most Holy, and most righteous Lord our God, the Judge and Governor of all the World;
uh av-ds j, cc av-ds j n1 po12 n1, dt n1 cc n1 pp-f d dt n1;
(30) prayer (DIV2)
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4008
thou lovest Righteousness and hatest Iniquity.
thou Lovest Righteousness and Hatest Iniquity.
pns21 vv2 n1 cc vv2 n1.
(30) prayer (DIV2)
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4009
With shame and self abasement we present our selves before thee at this time, who are vile Earth and miserable Sinners.
With shame and self abasement we present our selves before thee At this time, who Are vile Earth and miserable Sinners.
p-acp n1 cc n1 n1 pns12 vvb po12 n2 p-acp pno21 p-acp d n1, r-crq vbr j n1 cc j n2.
(30) prayer (DIV2)
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4010
Who have broke thy Laws, and done evil against thee what we could;
Who have broke thy Laws, and done evil against thee what we could;
q-crq vhb vvn po21 n2, cc vdn n-jn p-acp pno21 r-crq pns12 vmd;
(30) prayer (DIV2)
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4011
who have followed the corrupt Inclinations of our Natures, and the evil Customs and Practices of the World, rather than the way of thy just and good Commandments.
who have followed the corrupt Inclinations of our Nature's, and the evil Customs and Practices of the World, rather than the Way of thy just and good commandments.
r-crq vhb vvn dt j n2 pp-f po12 n2, cc dt j-jn n2 cc n2 pp-f dt n1, av-c cs dt n1 pp-f po21 j cc j n2.
(30) prayer (DIV2)
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4012
If we should say we have no Sin, we should deceive our selves and the Truth were not us:
If we should say we have no since, we should deceive our selves and the Truth were not us:
cs pns12 vmd vvi pns12 vhb dx n1, pns12 vmd vvi po12 n2 cc dt n1 vbdr xx pno12:
(30) prayer (DIV2)
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4013
We therefore humbly confess our Sins before thee, which it were in vain for us to endeavour to conceal from thee:
We Therefore humbly confess our Sins before thee, which it were in vain for us to endeavour to conceal from thee:
pns12 av av-j vvi po12 n2 p-acp pno21, r-crq pn31 vbdr p-acp j p-acp pno12 pc-acp vvi pc-acp vvi p-acp pno21:
(30) prayer (DIV2)
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4014
for we know that to the Lord our God belong Mercies and Forgivenesses, tho' we have rebelled against thee.
for we know that to the Lord our God belong mercies and Forgivenesses, though we have rebelled against thee.
c-acp pns12 vvb cst p-acp dt n1 po12 np1 vvi n2 cc n2, cs pns12 vhb vvd p-acp pno21.
(30) prayer (DIV2)
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4015
Thou art he, who delightest not in the Death of a Sinner, but had rather that he should turn to thee and live. We thank thee;
Thou art he, who delightest not in the Death of a Sinner, but had rather that he should turn to thee and live. We thank thee;
pns21 vb2r pns31, q-crq vv2 xx p-acp dt n1 pp-f dt n1, cc-acp vhd av-c cst pns31 vmd vvi p-acp pno21 cc vvi. pns12 vvb pno21;
(30) prayer (DIV2)
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4016
O Father of Mercies, that thou allowest us the benefit of Repentance, we bless thee for the great Propitiation;
Oh Father of mercies, that thou allowest us the benefit of Repentance, we bless thee for the great Propitiation;
uh n1 pp-f n2, cst pns21 vv2 pno12 dt n1 pp-f n1, pns12 vvb pno21 p-acp dt j n1;
(30) prayer (DIV2)
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4017
Oh that Men would praise the Lord, for his Goodness towards the Children of Men, whom he has not excluded from all hopes of Favour and Mercy,
O that Men would praise the Lord, for his goodness towards the Children of Men, whom he has not excluded from all hope's of Favour and Mercy,
uh cst n2 vmd vvi dt n1, p-acp po31 n1 p-acp dt n2 pp-f n2, ro-crq pns31 vhz xx vvn p-acp d n2 pp-f n1 cc n1,
(30) prayer (DIV2)
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4018
as he has done the Apostate Angels. And we give thee most humbly and hearty Thanks, O Lord;
as he has done the Apostate Angels. And we give thee most humbly and hearty Thanks, Oh Lord;
c-acp pns31 vhz vdn dt n1 n2. cc pns12 vvb pno21 av-ds av-j cc j n2, uh n1;
(30) prayer (DIV2)
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4019
for thy Goodness to us in particular, who are here before thee.
for thy goodness to us in particular, who Are Here before thee.
p-acp po21 n1 p-acp pno12 p-acp j, r-crq vbr av p-acp pno21.
(30) prayer (DIV2)
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4020
In that thy Forbearance and Long-suffering, does yet afford us space and time for Repentance, that we are not now at this time among the Damned in Hell,
In that thy Forbearance and Long-suffering, does yet afford us Molle and time for Repentance, that we Are not now At this time among the Damned in Hell,
p-acp d po21 n1 cc j, vdz av vvi pno12 n1 cc n1 p-acp n1, cst pns12 vbr xx av p-acp d n1 p-acp dt j-vvn p-acp n1,
(30) prayer (DIV2)
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4021
as we have greatly deserved to be;
as we have greatly deserved to be;
c-acp pns12 vhb av-j vvn pc-acp vbi;
(30) prayer (DIV2)
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4022
that we have time allow'd us to consider our ways, and turn our Feet unto thy Testimonies;
that we have time allowed us to Consider our ways, and turn our Feet unto thy Testimonies;
cst pns12 vhb n1 vvn pno12 pc-acp vvi po12 n2, cc vvb po12 n2 p-acp po21 n2;
(30) prayer (DIV2)
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4023
that we have space to secure our Repentance;
that we have Molle to secure our Repentance;
cst pns12 vhb n1 pc-acp vvi po12 n1;
(30) prayer (DIV2)
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4024
to practice it and to enjoy the Comfort of it, to bring forth Fruits meet for Repentance.
to practice it and to enjoy the Comfort of it, to bring forth Fruits meet for Repentance.
pc-acp vvi pn31 cc pc-acp vvi dt n1 pp-f pn31, pc-acp vvi av n2 vvb p-acp n1.
(30) prayer (DIV2)
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4025
Lord if we are truely grieved for our Sins past, we must needs be greatly desirous of leading a new and different course of Life, from that we have sometime done.
Lord if we Are truly grieved for our Sins past, we must needs be greatly desirous of leading a new and different course of Life, from that we have sometime done.
n1 cs pns12 vbr av-j vvn p-acp po12 n2 j, pns12 vmb av vbi av-j j pp-f vvg dt j cc j n1 pp-f n1, p-acp cst pns12 vhb av vdn.
(30) prayer (DIV2)
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4026
Give us therefore, we pray thee, the Grace of true Repentance, and let us have that to praise thee for, added to all thy other Goodness towards us.
Give us Therefore, we pray thee, the Grace of true Repentance, and let us have that to praise thee for, added to all thy other goodness towards us.
vvb pno12 av, pns12 vvb pno21, dt n1 pp-f j n1, cc vvb pno12 vhi d pc-acp vvi pno21 p-acp, vvd p-acp d po21 j-jn n1 p-acp pno12.
(30) prayer (DIV2)
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4027
Make us to know in this our Day the things that belong to our Peace, before they are hid from our Eyes;
Make us to know in this our Day the things that belong to our Peace, before they Are hid from our Eyes;
n1 pno12 pc-acp vvi p-acp d po12 n1 dt n2 cst vvb p-acp po12 n1, c-acp pns32 vbr vvn p-acp po12 n2;
(30) prayer (DIV2)
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4028
suffer us not to harden our Hearts against the Invitations and Warnings of thy word.
suffer us not to harden our Hearts against the Invitations and Warnings of thy word.
vvb pno12 xx pc-acp vvi po12 n2 p-acp dt n2 cc n2-vvg pp-f po21 n1.
(30) prayer (DIV2)
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4029
Let all of us that are here present be seeking the Lord while he may be found,
Let all of us that Are Here present be seeking the Lord while he may be found,
vvb d pp-f pno12 cst vbr av j vbb vvg dt n1 cs pns31 vmb vbi vvn,
(30) prayer (DIV2)
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4030
and calling upon him while he is nigh; and without delay, let us betake our selves to repent and turn to thee;
and calling upon him while he is High; and without Delay, let us betake our selves to Repent and turn to thee;
cc vvg p-acp pno31 cs pns31 vbz av-j; cc p-acp n1, vvb pno12 vvi po12 n2 pc-acp vvi cc vvi p-acp pno21;
(30) prayer (DIV2)
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4031
to mortifie all carnal and corrupt Affections, to cease from all Evil and to Good.
to mortify all carnal and corrupt Affections, to cease from all Evil and to Good.
pc-acp vvi d j cc j n2, pc-acp vvi p-acp d j-jn cc p-acp j.
(30) prayer (DIV2)
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4032
Make us, O Lord, seriously to consider the great uncertainty to us, of what is to come;
Make us, Oh Lord, seriously to Consider the great uncertainty to us, of what is to come;
n1 pno12, uh n1, av-j pc-acp vvi dt j n1 p-acp pno12, pp-f r-crq vbz pc-acp vvi;
(30) prayer (DIV2)
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4033
let us not presume upon thy Mercy, and so encourage our selves to continue in our Sins,
let us not presume upon thy Mercy, and so encourage our selves to continue in our Sins,
vvb pno12 xx vvi p-acp po21 n1, cc av vvb po12 n2 pc-acp vvi p-acp po12 n2,
(30) prayer (DIV2)
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4034
lest we thereby put an end to the Exercises of thy Mercy towards us:
lest we thereby put an end to the Exercises of thy Mercy towards us:
cs pns12 av vvi dt n1 p-acp dt n2 pp-f po21 n1 p-acp pno12:
(30) prayer (DIV2)
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4035
Let us not be so foolish as to provoke thee by our unnecessary delays, to cut us off by a sudden and untimely Death,
Let us not be so foolish as to provoke thee by our unnecessary delays, to Cut us off by a sudden and untimely Death,
vvb pno12 xx vbi av j c-acp pc-acp vvi pno21 p-acp po12 j n2, pc-acp vvi pno12 a-acp p-acp dt j cc j n1,
(30) prayer (DIV2)
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4036
or to Doom us to a final and judicial Hardness:
or to Doom us to a final and judicial Hardness:
cc pc-acp vvi pno12 p-acp dt j cc j n1:
(30) prayer (DIV2)
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4037
let us not put off our Repentance to such a time, as is not convenient to do it in,
let us not put off our Repentance to such a time, as is not convenient to do it in,
vvb pno12 xx vvi a-acp po12 n1 p-acp d dt n1, c-acp vbz xx j pc-acp vdi pn31 p-acp,
(30) prayer (DIV2)
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4038
or to such a time, when we are likely to be deceiv'd and imposed upon, by our own false Hearts in the doing it:
or to such a time, when we Are likely to be deceived and imposed upon, by our own false Hearts in the doing it:
cc p-acp d dt n1, c-crq pns12 vbr j pc-acp vbi vvn cc vvn p-acp, p-acp po12 d j n2 p-acp dt vdg pn31:
(30) prayer (DIV2)
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4039
but make us now to set about it, while thou callest us to it, and art ready to assist us,
but make us now to Set about it, while thou Callest us to it, and art ready to assist us,
cc-acp vvb pno12 av pc-acp vvi p-acp pn31, cs pns21 vv2 pno12 p-acp pn31, cc n1 j pc-acp vvi pno12,
(30) prayer (DIV2)
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4040
and to make us sincere, and art certainly willing, and ready to accept it. O Lord, thy ready Grace should find us always ready to receive it;
and to make us sincere, and art Certainly willing, and ready to accept it. O Lord, thy ready Grace should find us always ready to receive it;
cc pc-acp vvi pno12 j, cc n1 av-j j, cc j pc-acp vvi pn31. sy n1, po21 j n1 vmd vvi pno12 av j pc-acp vvi pn31;
(30) prayer (DIV2)
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4041
and thy pardoning Mercy should find us always ready to seek it.
and thy pardoning Mercy should find us always ready to seek it.
cc po21 vvg n1 vmd vvi pno12 av j pc-acp vvi pn31.
(30) prayer (DIV2)
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4042
Let this, O Lord, we pray, be the Day of thy Power upon every one of us,
Let this, Oh Lord, we pray, be the Day of thy Power upon every one of us,
vvb d, uh n1, pns12 vvb, vbb dt n1 pp-f po21 n1 p-acp d crd pp-f pno12,
(30) prayer (DIV2)
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4043
and make us willing to renew our baptismal Covenant now, to devote our selves to thee again,
and make us willing to renew our baptismal Covenant now, to devote our selves to thee again,
cc vvb pno12 j pc-acp vvi po12 j n1 av, pc-acp vvi po12 n2 p-acp pno21 av,
(30) prayer (DIV2)
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4044
and to resolve, that we will not henceforth live to our selves but to thee, to make thy Holy Laws the rule of our Actions,
and to resolve, that we will not henceforth live to our selves but to thee, to make thy Holy Laws the Rule of our Actions,
cc pc-acp vvi, cst pns12 vmb xx av vvi p-acp po12 n2 p-acp p-acp pno21, pc-acp vvi po21 j n2 dt n1 pp-f po12 n2,
(30) prayer (DIV2)
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4045
and to endeavour in all things, to Honour and Glorifie thee.
and to endeavour in all things, to Honour and glorify thee.
cc pc-acp vvi p-acp d n2, pc-acp vvi cc vvi pno21.
(30) prayer (DIV2)
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4046
And do thou Graciously accept us according to thy Promises declared unto Mankind in Christ Jesus,
And do thou Graciously accept us according to thy Promises declared unto Mankind in christ jesus,
cc vdb pns21 av-j vvi pno12 vvg p-acp po21 vvz vvn p-acp n1 p-acp np1 np1,
(30) prayer (DIV2)
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4047
and give strength and stability to these our Resolutions. Extend we humbly beseech thee, thy Goodness to all the Heathen and Infidel Nations:
and give strength and stability to these our Resolutions. Extend we humbly beseech thee, thy goodness to all the Heathen and Infidel nations:
cc vvb n1 cc n1 p-acp d po12 n2. vvb pns12 av-j vvb pno21, po21 n1 p-acp d dt j-jn cc n1 n2:
(30) prayer (DIV2)
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4048
let a mighty and powerful Call go forth among them, and turn them to the knowledge of thee the only true God,
let a mighty and powerful Call go forth among them, and turn them to the knowledge of thee the only true God,
vvb dt j cc j n1 vvb av p-acp pno32, cc vvi pno32 p-acp dt n1 pp-f pno21 dt j j np1,
(30) prayer (DIV2)
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4049
and of Jesus Christ, whom thou hast sent.
and of jesus christ, whom thou hast sent.
cc pp-f np1 np1, ro-crq pns21 vh2 vvn.
(30) prayer (DIV2)
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4050
Be mindful of thine ancient People the Jews, and bring them to the acknowledgment of the true Messiah.
Be mindful of thine ancient People the jews, and bring them to the acknowledgment of the true Messiah.
vbb j pp-f po21 j n1 dt np2, cc vvi pno32 p-acp dt n1 pp-f dt j np1.
(30) prayer (DIV2)
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4051
Pour out an abundant measure of thy Spirit upon thy Church, that we may see and understand what is evil among us,
Pour out an abundant measure of thy Spirit upon thy Church, that we may see and understand what is evil among us,
vvb av dt j n1 pp-f po21 n1 p-acp po21 n1, cst pns12 vmb vvi cc vvi r-crq vbz j-jn p-acp pno12,
(30) prayer (DIV2)
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4052
and may repent and do our first Works.
and may Repent and do our First Works.
cc vmb vvi cc vdb po12 ord vvz.
(30) prayer (DIV2)
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4053
Lord in thy Mercy reform these Nations wherein we live, from Atheism and Profaneness, from Pride and Schism, from Envy and Malice,
Lord in thy Mercy reform these nations wherein we live, from Atheism and Profaneness, from Pride and Schism, from Envy and Malice,
n1 p-acp po21 n1 vvi d n2 c-crq pns12 vvb, p-acp n1 cc n1, p-acp n1 cc n1, p-acp n1 cc n1,
(30) prayer (DIV2)
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4054
and all Uncharitableness, from Luxury and Riot, and Sloth and Idleness, Uncleanness and Intemperance.
and all Uncharitableness, from Luxury and Riot, and Sloth and Idleness, Uncleanness and Intemperance.
cc d n1, p-acp n1 cc n1, cc np1 cc n1, n1 cc n1.
(30) prayer (DIV2)
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4055
Let us not go on to provoke thee by these our Sins, lest our Iniquity prove our ruine.
Let us not go on to provoke thee by these our Sins, lest our Iniquity prove our ruin.
vvb pno12 xx vvi p-acp pc-acp vvi pno21 p-acp d po12 n2, cs po12 n1 vvb po12 n1.
(30) prayer (DIV2)
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4056
We pray thee, to Bless abundantly our King and Queen, and all that are in Authority under them in Church and State, make them a Terrour to all that is evil,
We pray thee, to Bless abundantly our King and Queen, and all that Are in authority under them in Church and State, make them a Terror to all that is evil,
pns12 vvb pno21, pc-acp vvi av-j po12 n1 cc n1, cc d cst vbr p-acp n1 p-acp pno32 p-acp n1 cc n1, vvb pno32 dt n1 p-acp d cst vbz j-jn,
(30) prayer (DIV2)
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4057
and a Praise to them that do well, that we may be all Happy, in a great increase of Vertue, and true Godliness amongst us.
and a Praise to them that do well, that we may be all Happy, in a great increase of Virtue, and true Godliness among us.
cc dt n1 p-acp pno32 cst vdb av, cst pns12 vmb vbi d j, p-acp dt j n1 pp-f n1, cc j n1 p-acp pno12.
(30) prayer (DIV2)
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4058
Bless all our Relations, and Friends, and Acquaintance, and keep their Hearts and Minds in the Knowledge and Love of God and of his Son Jesus Christ our Lord.
Bless all our Relations, and Friends, and Acquaintance, and keep their Hearts and Minds in the Knowledge and Love of God and of his Son jesus christ our Lord.
np1 d po12 n2, cc n2, cc n1, cc vvi po32 n2 cc n2 p-acp dt n1 cc n1 pp-f np1 cc pp-f po31 n1 np1 np1 po12 n1.
(30) prayer (DIV2)
388
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4059
In whose Name we humbly beg the Mercies of the Night, we thank thee for those of the Day past,
In whose Name we humbly beg the mercies of the Night, we thank thee for those of the Day past,
p-acp rg-crq n1 pns12 av-j vvb dt n2 pp-f dt n1, pns12 vvb pno21 p-acp d pp-f dt n1 j,
(30) prayer (DIV2)
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4060
for all that we have received, and for our good hopes of more to come:
for all that we have received, and for our good hope's of more to come:
p-acp d cst pns12 vhb vvn, cc p-acp po12 j n2 pp-f av-dc pc-acp vvi:
(30) prayer (DIV2)
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4061
To whom with the Father, and the Holy Ghost be all Honour and Glory, World without End. Our Father, &c. FINIS.
To whom with the Father, and the Holy Ghost be all Honour and Glory, World without End. Our Father, etc. FINIS.
p-acp ro-crq p-acp dt n1, cc dt j n1 vbb d n1 cc n1, n1 p-acp n1 po12 n1, av fw-la.
(30) prayer (DIV2)
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