The fall of angels laid open I. in the greatness of the sin that caus'd it, II. in the grievousness of the punishment inflicted for it, III. the honour of divine goodness in permitting the one, and of divine justice in inflicting the other vindicated, IV. and lastly, some inferences relating to practice deducted from it : in a sermon preached October 14, 1683, before the Right Worshipful the mayor, recorder, aldermen, sheriffs, &c., at St. Nicholas church ... in the town and county of New Castle upon Tyne / by Thomas Davison ...
THE Author of this Epistle, and Apostle of the Circumcision, St. Peter, knowing that as there were false Prophets amongst the Israelites, so there would arise up false Doctors and Teachers amongst the Christians, whose Wolsish inward Ravenings, being cover'd with the softness of the Sheeps Cloathing, would Prey on many in Christ's Fold, by seducing of their Intellectuals, or debauching of their Morals:
THE Author of this Epistle, and Apostle of the Circumcision, Saint Peter, knowing that as there were false prophets among the Israelites, so there would arise up false Doctors and Teachers among the Christians, whose Wolsish inward Ravenings, being covered with the softness of the Sheep Clothing, would Prey on many in Christ's Fold, by seducing of their Intellectuals, or debauching of their Morals:
for the safety of the Body, in times of Persecution, even to deny the Lord that bought them, v. 1st. This, in gratifying of Sensuality, living in uncleanness (things mighty pleasing to, and prevailing over Flesh and Blood,) as appears from v. 2d. Where several Copies read NONLATINALPHABET, lascivious, for NONLATINALPHABET pernicious Doctrines;
for the safety of the Body, in times of Persecution, even to deny the Lord that bought them, v. 1st. This, in gratifying of Sensuality, living in uncleanness (things mighty pleasing to, and prevailing over Flesh and Blood,) as appears from v. 2d. Where several Copies read, lascivious, for pernicious Doctrines;
And therefore the Apostle not only forewarns the Hebrew Christians to whom he writes these Epistles, that they might be fore-armed, both against the unsoundness of the Doctrines,
And Therefore the Apostle not only forewarns the Hebrew Christians to whom he writes these Epistles, that they might be Forearmed, both against the unsoundness of the Doctrines,
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therefore the hearts of the sons of Men are fully bent in them to do evil, Eccles. 8.11. They taking an occasion (from Gods forbearing to Punish) of their presuming to commit Sin. Whereas he assures these Jewish Proselytes, that it was a delusion, only embrac'd by such as were given over to believe Lies:
Therefore the hearts of the Sons of Men Are Fully bent in them to do evil, Eccles. 8.11. They taking an occasion (from God's forbearing to punish) of their presuming to commit Sin. Whereas he assures these Jewish Proselytes, that it was a delusion, only embraced by such as were given over to believe Lies:
Hence he tells them that there was a sudden Destruction did attend such false Teachers, v. 1st. That their Damnation did not slumber even in this State, v. 3d. and that they should be awaken'd by it, with the greatest consternation and amazement, in the other, v. 9. where they should be reserv'd unto the day of Judgment to be punished.
Hence he tells them that there was a sudden Destruction did attend such false Teachers, v. 1st. That their Damnation did not slumber even in this State, v. 3d. and that they should be awakened by it, with the greatest consternation and amazement, in the other, v. 9. where they should be reserved unto the day of Judgement to be punished.
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And to confirm the Truth of these his Predictions against false Teachers, He evidently doth it by three famous Instances of Gods appearing against the Wicked with severe Judgments.
And to confirm the Truth of these his Predictions against false Teachers, He evidently does it by three famous Instances of God's appearing against the Wicked with severe Judgments.
Another of the hotness of his Wrath against the Sodomites, which the heats of their Incestuous Lusts had so kindled, that it burnt down their Habitations to Ashes;
another of the hotness of his Wrath against the Sodomites, which the heats of their Incestuous Lustiest had so kindled, that it burned down their Habitations to Ashes;
Fourthly, Speak to some Inferences, relating to Practices deducted from it. First, As to the greatness of the Sin, I shall consider it, First, In it self. Secondly, In its Circumstances.
Fourthly, Speak to Some Inferences, relating to Practices deducted from it. First, As to the greatness of the since, I shall Consider it, First, In it self. Secondly, In its circumstances.
their over-valuing, too highly esteeming those perfections, which they had receiv'd from Heavens Bounty; their being too fond on what were but lent to them;
their overvaluing, too highly esteeming those perfections, which they had received from Heavens Bounty; their being too found on what were but lent to them;
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in the height and haughtiness of their Spirits, Are not these the perfections, which we have rais'd? Are not they preserv'd by the might of our Power? Are not they establisht and secur'd by our own strength,
in the height and haughtiness of their Spirits, are not these the perfections, which we have raised? are not they preserved by the might of our Power? are not they established and secured by our own strength,
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or above us, to be Worshipped and Adored by us? Pride representing their Perfections (tho' they bore not the proportion of a Point) as commensurate to those infinite ones that are in God:
or above us, to be Worshipped and Adored by us? Pride representing their Perfections (though they boar not the proportion of a Point) as commensurate to those infinite ones that Are in God:
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Tho' they were advanc'd to those high and most honourable Dignities, viz. of being Thrones, Principalities, and Powers, Colos. 1. v. 16. Yet their being Thrones did not satisfie them;
Though they were advanced to those high and most honourable Dignities, viz. of being Thrones, Principalities, and Powers, Colos 1. v. 16. Yet their being Thrones did not satisfy them;
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In the midst of these their swelling boundless Thoughts, were those of their Subordination to God, sunk and drown'd, the levity of their towring Imaginations, swimming and floating at top.
In the midst of these their swelling boundless Thoughts, were those of their Subordination to God, sunk and drowned, the levity of their towering Imaginations, swimming and floating At top.
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How effronting then must it be to the Divine Majesty, when these his ungrateful Creatures, these his Rebellious Subjects, these his unnatural Sons (for in all these Relations, the Apostate Angels stood to God Almighty) contended for his Heavenly Crown,
How effronting then must it be to the Divine Majesty, when these his ungrateful Creatures, these his Rebellious Subject's, these his unnatural Sons (for in all these Relations, the Apostate Angels stood to God Almighty) contended for his Heavenly Crown,
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nay, design'd to have slur'd Holiness it self, when what was unclean and unholy (such they were become by their Pride) would vye with it for Spotlesness and Purity? How enraging then must it be to a Jealous God,
nay, designed to have slured Holiness it self, when what was unclean and unholy (such they were become by their Pride) would vie with it for Spotlessness and Purity? How enraging then must it be to a Jealous God,
for his Eternal Honour and Happiness? To become enamour'd only with their Painted, borrowed Complexion, (drawn by Heavens Pencil on the Face of their Beings) in contempt and slight of his Intrinsecal, Essential Holiness and Beauty, which is altogether Lovely? What Sin then could be greater? What Sin could be more grievous to Gods Holy Spirit,
for his Eternal Honour and Happiness? To become enamoured only with their Painted, borrowed Complexion, (drawn by Heavens Pencil on the Face of their Beings) in contempt and slight of his Intrinsical, Essential Holiness and Beauty, which is altogether Lovely? What since then could be greater? What since could be more grievous to God's Holy Spirit,
than this of Pride that caused the Angels fall? And that it was the principal and their peculiar sin, is not only evident from St. Augustin, and most of the Ancients being of this Opinion, though Scotus to cross Aquinas deny'd it;
than this of Pride that caused the Angels fallen? And that it was the principal and their peculiar since, is not only evident from Saint Augustin, and most of the Ancients being of this Opinion, though Scotus to cross Aquinas denied it;
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For even yet, they pride themselves to be possessed (as we read frequently in the Gospels they were) of Mens Bodies, which should be the Temples of Gods Holy Spirit;
For even yet, they pride themselves to be possessed (as we read frequently in the Gospels they were) of Men's Bodies, which should be the Temples of God's Holy Spirit;
wherein he had done the greatest mischief to Mankind? But this may suffice as to the greatness of the sin, (considered in it self) which caused their Fall.
wherein he had done the greatest mischief to Mankind? But this may suffice as to the greatness of the since, (considered in it self) which caused their Fallen.
but (as you have heard) their doting on them, as their Darlings, as their only beloved, which became their Sin. The formality or essential ingredient of which consisted rather in conversione ad semetipsos; in their reflecting on,
but (as you have herd) their doting on them, as their Darlings, as their only Beloved, which became their Sin. The formality or essential ingredient of which consisted rather in conversion ad semetipsos; in their reflecting on,
and fondly admiring of themselves, and their finite perfections, as St. Aug. observes, than in aversione à Deo Creatore, as some have imagin'd the principal constituent of the first Sin to have consisted in.
and fondly admiring of themselves, and their finite perfections, as Saint Aug. observes, than in aversion à God Creatore, as Some have imagined the principal constituent of the First since to have consisted in.
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for then the reflext acts of the Blessed Spirits in Heaven, evidencing themselves in the Contemplations of their derivative Perfections, which must precede their grateful return of Honour and Praise to God, the Author and giver of them;
for then the reflexed acts of the Blessed Spirits in Heaven, evidencing themselves in the Contemplations of their derivative Perfections, which must precede their grateful return of Honour and Praise to God, the Author and giver of them;
And that Pride, which caused the Angels fall, was before Adams transgression in Paradise, (the Creation of the Angels being not mentioned in the six days work;
And that Pride, which caused the Angels fallen, was before Adams Transgression in Paradise, (the Creation of the Angels being not mentioned in the six days work;
who will not believe any thing, but what is disertis verbis, expresly declared in holy Scripture) may raise the doubt, which the Serpent, a disguised Devil, the chief of the fallen Angels, who by way of eminency is called the Wicked One, and the Tempter, tempting of our first Parents, may resolve, clear the doubt, quash the surmise and supposition on which it is grounded.
who will not believe any thing, but what is disertis verbis, expressly declared in holy Scripture) may raise the doubt, which the Serpent, a disguised devil, the chief of the fallen Angels, who by Way of eminency is called the Wicked One, and the Tempter, tempting of our First Parents, may resolve, clear the doubt, quash the surmise and supposition on which it is grounded.
But not to mispend time, and to abuse my Readers patience by a frivolous enquiry, how long these fallen Angels continued in that Truth from which they are fallen;
But not to misspend time, and to abuse my Readers patience by a frivolous enquiry, how long these fallen Angels continued in that Truth from which they Are fallen;
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But leaving these hidden and deep Mysteries to him, to whom all things are naked and bare, what is reveal'd concerning them may satisfie us, viz. the Devil so early tempting of Adam; and our Saviour declaring that he stood not in the Truth , may ascertain to us, that these fallen Angels abode was not long in Happiness.
But leaving these hidden and deep Mysteres to him, to whom all things Are naked and bore, what is revealed Concerning them may satisfy us, viz. the devil so early tempting of Adam; and our Saviour declaring that he stood not in the Truth, may ascertain to us, that these fallen Angels Abided was not long in Happiness.
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to become the disgrace of the whole Creation, and the burden under which it groans, Rom. 8.22. till Pride appeared, that stupendious, and prodigious Monster, loaden with all these deformities.
to become the disgrace of the Whole Creation, and the burden under which it groans, Rom. 8.22. till Pride appeared, that stupendious, and prodigious Monster, loaded with all these deformities.
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worshipped and serv'd the Creature more than the Creator, God blessed for ever, as St. Paul expresseth it, Rom. 1.25. It was that which broke the Chain of Unity, by which the Creature was most firmly linked to its Creator:
worshipped and served the Creature more than the Creator, God blessed for ever, as Saint Paul Expresses it, Rom. 1.25. It was that which broke the Chain of Unity, by which the Creature was most firmly linked to its Creator:
of a Law that was most easy to have been observ'd, and most reasonable to have been enjoyn'd, in their imitating of exemplary Goodness, their being Counselled by Infinite Wisdom, their being comforted by Heavenly Grace;
of a Law that was most easy to have been observed, and most reasonable to have been enjoined, in their imitating of exemplary goodness, their being Counseled by Infinite Wisdom, their being comforted by Heavenly Grace;
In fine, it was the aberration from a Law, most agreeable to their Intellectual Faculties; most perfective in its primary and principal design, of their Eternal Welfare and Happiness.
In fine, it was the aberration from a Law, most agreeable to their Intellectual Faculties; most perfective in its primary and principal Design, of their Eternal Welfare and Happiness.
This was the Law which they were to obey, these were the things which they were to have done, in order to their being continued in Felicity, of which their Pride supplanted them.
This was the Law which they were to obey, these were the things which they were to have done, in order to their being continued in Felicity, of which their Pride supplanted them.
For it cut them off from God, the Fountain of all; by which they became the broken Cisterns, which leek'd, let out the Heavenly Grace; the extracts of Glory;
For it Cut them off from God, the Fountain of all; by which they became the broken Cisterns, which leek, let out the Heavenly Grace; the extracts of Glory;
yet he was ston'd to death, being the first that transgressed what was enjoyn'd, the strict observation of the Sabboth, Numb. 15. v. 31, 32. That Ananias and Saphira, being the first under the Evangelical Oeconomy, under the Gospel, that desecrated (fair Presidents to Sacrilegious Persons, to take warning by) what they had dedicated to Holy and Religious uses, were struck Dead, Acts 5. ver. 6. And for this it was, that God, with the most exemplary Justice imaginable, cast these Angels (they being the first Transgressors of the Eternal Law) down from Heaven to Hell;
yet he was stoned to death, being the First that transgressed what was enjoined, the strict observation of the Sabbath, Numb. 15. v. 31, 32. That Ananias and Sapphira, being the First under the Evangelical Oeconomy, under the Gospel, that desecrated (fair Presidents to Sacrilegious Persons, to take warning by) what they had dedicated to Holy and Religious uses, were struck Dead, Acts 5. ver. 6. And for this it was, that God, with the most exemplary justice imaginable, cast these Angels (they being the First Transgressors of the Eternal Law) down from Heaven to Hell;
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they being then such blessed Spirits, as neither marry, nor are given in marriage, St. Luke 20.34, 36. Neither, had they as yet known the Pride of Life;
they being then such blessed Spirits, as neither marry, nor Are given in marriage, Saint Lycia 20.34, 36. Neither, had they as yet known the Pride of Life;
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Which the united Consorts of their fellow Angels, (now confirm'd in Glory, and the breathings of Hallelujah's of Honour and Praise be given unto him that sitteth in the highest Heavens ) could not but raise unto exstacy.
Which the united Consorts of their fellow Angels, (now confirmed in Glory, and the breathings of Hallelujah's of Honour and Praise be given unto him that Sitteth in the highest Heavens) could not but raise unto ecstasy.
But as every Person is, (when he commits sin, as St. James observes) so were they drawn away from an Eternal Rectitude and Uprightness, by their own Concupiscence, by a too much enamour'd love of themselves;
But as every Person is, (when he commits since, as Saint James observes) so were they drawn away from an Eternal Rectitude and Uprightness, by their own Concupiscence, by a too much enamoured love of themselves;
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by which God's All-wise, and most Gracious Provisions to secure their standing, (his planting of them in the fertilest Soil, his Heavenly Paradise, enduing them with a most fructifying power, they being mighty in Power, to have excell'd in Goodness;
by which God's Alwise, and most Gracious Provisions to secure their standing, (his planting of them in the fertilest Soil, his Heavenly Paradise, enduing them with a most fructifying power, they being mighty in Power, to have excelled in goodness;
his expectations so frustrated, that when he came (as it were) to seek Fruit, (like the Fig-Tree which our Saviour curs'd) he found them not only fruitless, but barren:
his Expectations so frustrated, that when he Come (as it were) to seek Fruit, (like the Fig-tree which our Saviour cursed) he found them not only fruitless, but barren:
Not, that St. James may be conceiv'd to establish that Stoical Paradox, of aparity and equality of sins, of sins being all of one size, of one proportion:
Not, that Saint James may be conceived to establish that Stoical Paradox, of aparity and equality of Sins, of Sins being all of one size, of one proportion:
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For they having no innate Corruption to excite them, nor outward Tempter to circumvent them in it, they lay not under those disadvantages, which Adam did for the one,
For they having no innate Corruption to excite them, nor outward Tempter to circumvent them in it, they lay not under those disadvantages, which Adam did for the one,
but they so grow apace up with us, that Errors and Falsities are commonly the first things, that present themselves to our understandings, which doth so cloud and darken them, that when we arrive at years of discretion, much pains must be taken, much time must be spent, (which often proves very wearisome to Flesh and Blood) and both must be seconded by the assistance of Gods Holy Spirit) e're we can well know,
but they so grow apace up with us, that Errors and Falsities Are commonly the First things, that present themselves to our understandings, which does so cloud and darken them, that when we arrive At Years of discretion, much pains must be taken, much time must be spent, (which often Proves very wearisome to Flesh and Blood) and both must be seconded by the assistance of God's Holy Spirit) ever we can well know,
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And therefore Satan, the great Adversary of Souls, makes it his business, either to thicken the mists of our Ignorance, that we may not behold (as to be taken with) the Glories of Gods revealed Truths, as St. Paul declares;
And Therefore Satan, the great Adversary of Souls, makes it his business, either to thicken the mists of our Ignorance, that we may not behold (as to be taken with) the Glories of God's revealed Truths, as Saint Paul declares;
which they wandring so greatly from, and erring so grosly in, assures us, that there is much truth in that trite and common saying, None so blind, as those that will not see.
which they wandering so greatly from, and erring so grossly in, assures us, that there is much truth in that trite and Common saying, None so blind, as those that will not see.
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Obstinacy and Wilfulness being as great an hindrance to the embracing of Truth, as the shutting of our Eyes is, to the receiving any benefit of Light (though darted) from the brightest Sun. I'm sure its reported as the greatest misfortune, (themselves caus'd it) and as the heaviest Judgment (their sins deserv'd it) that did befall those Jews, who had Eyes,
Obstinacy and Wilfulness being as great an hindrance to the embracing of Truth, as the shutting of our Eyes is, to the receiving any benefit of Light (though darted) from the Brightest Sun. I'm sure its reported as the greatest misfortune, (themselves caused it) and as the Heaviest Judgement (their Sins deserved it) that did befall those jews, who had Eyes,
lay aside their Prejudices to behold, and believe a Divinity working in, and demonstrating it self by those Miracles, which our Saviour (whom, through perversness, they rejected to be the Messiah) wrought amongst them:
lay aside their Prejudices to behold, and believe a Divinity working in, and Demonstrating it self by those Miracles, which our Saviour (whom, through perverseness, they rejected to be the Messiah) wrought among them:
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for the blindness which they contracted cannot properly be said to have seiz'd on, nor, strictly taken, conceiv'd to have been sent them) they themselves being the Authors or Efficients of it.
for the blindness which they contracted cannot properly be said to have seized on, nor, strictly taken, conceived to have been sent them) they themselves being the Authors or Efficients of it.
Hence we read, that for such there remained no Sacrifice, (intimating, that Heaven's Wrath would not easily be aton'd, appeas'd for them) but a certain fearful looking for (under the apprehensions of which, it is, that these Evil Spirits tremble) of Judgment,
Hence we read, that for such there remained no Sacrifice, (intimating, that Heaven's Wrath would not Easily be atoned, appeased for them) but a certain fearful looking for (under the apprehensions of which, it is, that these Evil Spirits tremble) of Judgement,
Add we to this, the consideration of sins committed, (willingly and wilfully) but in Gods most gracious presence, signalized and manifested by his extraordinary Power,
Add we to this, the consideration of Sins committed, (willingly and wilfully) but in God's most gracious presence, signalized and manifested by his extraordinary Power,
and unmerciful Hands of a bloody Pharaoh. How provoking was it of Wrath? How grievous was it to his Holy Spirit? When the Kingly Prophet brings God in complaining, That they (amongst whom he had signalized his Power and Protection,
and unmerciful Hands of a bloody Pharaoh. How provoking was it of Wrath? How grievous was it to his Holy Spirit? When the Kingly Prophet brings God in complaining, That they (among whom he had signalized his Power and Protection,
How was the fierceness of his Wrath kindled against them? More dreadful than that glorious appearance of his Heavenly Majesty, (which caus'd Mount Sinai to quake,
How was the fierceness of his Wrath kindled against them? More dreadful than that glorious appearance of his Heavenly Majesty, (which caused Mount Sinai to quake,
when he gave the Law) when at the foot of the Mount (in his more immediate presence) they became Despisers and Transgressors of it, by worshipping the Golden Calf:
when he gave the Law) when At the foot of the Mount (in his more immediate presence) they became Despisers and Transgressors of it, by worshipping the Golden Calf:
but the consuming of them, (as Moses most lively describes Heavens just indignation against them) Exod. 32.11. Let me alone, that my wrath may wax hot (become more intense) against this People to consume them.
but the consuming of them, (as Moses most lively describes Heavens just Indignation against them) Exod 32.11. Let me alone, that my wrath may wax hight (become more intense) against this People to consume them.
For it was a sin perpetrated willingly wilfully, deliberately, and with delight and choice in God's most glorious presence, in Heaven, in the midst of Glory.
For it was a since perpetrated willingly wilfully, deliberately, and with delight and choice in God's most glorious presence, in Heaven, in the midst of Glory.
which sets forth the greatness, and hainousness of the sin, which caused their fall, as considered in its Nature and Circumstances; I proceed to shew,
which sets forth the greatness, and heinousness of the since, which caused their fallen, as considered in its Nature and circumstances; I proceed to show,
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Thus proud Haman becomes restless and uneasie to himself (repines and languisheth) under the Grandeur and Greatness, under the Riches and Honours, with which he was loaden, (in the Persian Court) whilst Mordecai sits renowned in the Gate.
Thus proud Haman becomes restless and uneasy to himself (repines and Languishes) under the Grandeur and Greatness, under the Riches and Honours, with which he was loaded, (in the Persian Court) while Mordecai sits renowned in the Gate.
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So that what the despairing Lover saith of her self, is applicable to Envy, viz. That she forgeth those Weapons that doth wound, kill, and destroy her.
So that what the despairing Lover Says of her self, is applicable to Envy, viz. That she forgeth those Weapons that does wound, kill, and destroy her.
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so that she dares not any longer assault the Object of her Envy, with what she is sensible of, her own weakness, that Envy may not sink into dispair, she flies (tanquam ad triarios) to the succours of Hatred and Malice;
so that she dares not any longer assault the Object of her Envy, with what she is sensible of, her own weakness, that Envy may not sink into despair, she flies (tanquam ad Triarios) to the succours of Hatred and Malice;
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Both which Passions arriv'd at the highest pitch (in this sin which caus'd the fall of Angels) they becoming the very Furies of the Fiends themselves. For now God and Goodness;
Both which Passion arrived At the highest pitch (in this since which caused the fallen of Angels) they becoming the very Furies of the Fiends themselves. For now God and goodness;
and being invested with the greatest and highest Justice, and so will, most certainly punish (everlastingly) these Proud, Envious, and Malicious Spirits:
and being invested with the greatest and highest justice, and so will, most Certainly Punish (everlastingly) these Proud, Envious, and Malicious Spirits:
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Yet they most perfectly and intirely hate what bespeaks his very Being, even the remains (O the height and implacableness of their Hatred!) of that Goodness, which will everlastingly stick by them, whilst they are Devils.
Yet they most perfectly and entirely hate what bespeaks his very Being, even the remains (Oh the height and implacableness of their Hatred!) of that goodness, which will everlastingly stick by them, while they Are Devils.
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so that they could but obtain, their Malicious and Revengeful Tempers (in destroying) (on which is stampt God's Image) the Souls of Men, gratified, and glutted;
so that they could but obtain, their Malicious and Revengeful Tempers (in destroying) (on which is stamped God's Image) the Souls of Men, gratified, and glutted;
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when they leave no Stone (though it cause them sweat) unturn'd, to crush (which is their sweetness and pleasure) his Eternal Happiness? Hence the Artifices and Temptations of their Chieftain (that Grand adversary of Souls) are suited to the prevailing Tempers and Inclinations of Men:
when they leave no Stone (though it cause them sweat) unturned, to crush (which is their sweetness and pleasure) his Eternal Happiness? Hence the Artifices and Temptations of their Chieftain (that Grand adversary of Souls) Are suited to the prevailing Tempers and Inclinations of Men:
He baits his Hook with what he knows will be most catching. Thus he tempted Adam 's Ambitious mind, with a being like unto God, Gen. 3.5. Cain 's Revengeful Temper, with the shedding of innocent Abel 's Blood, Gen. 4.8. Ahab 's Covetousness with Naboth 's Vineyard, 1 Kings 21.1. and all this with an unwearied pains, and with a wonderful pleasure;
He baits his Hook with what he knows will be most catching. Thus he tempted Adam is Ambitious mind, with a being like unto God, Gen. 3.5. Cain is Revengeful Temper, with the shedding of innocent Abel is Blood, Gen. 4.8. Ahab is Covetousness with Naboth is Vineyard, 1 Kings 21.1. and all this with an unwearied pains, and with a wondered pleasure;
and it is under its Covertures, that those things, whereof it is shame to speak, are committed) but he may be found there. His night-walks are very dangerous.
and it is under its Covertures, that those things, whereof it is shame to speak, Are committed) but he may be found there. His night-walks Are very dangerous.
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and sly insinuations, with which she inveigles the simple (the sensual person) to her unchast embraces, with, I have decked my bed with Tapestry, with covered work, with fine linnen, Prov. 7.16. I have perfumed it with Myrrh, Aloes, and Cinnamon, v. 27. The good man is from home, come let us solace our selves with love (the courtly appellative for Lust) until the morning. With which the Sensualist became flattered into unsoundness, rottenness seizing on his Bones, (as well as reproach on his Reputation) as the Wise man describeth it, Prov. 6.33.
and sly insinuations, with which she inveigles the simple (the sensual person) to her unchaste embraces, with, I have decked my Bed with Tapestry, with covered work, with fine linen, Curae 7.16. I have perfumed it with Myrrh, Aloes, and Cinnamon, v. 27. The good man is from home, come let us solace our selves with love (the courtly appellative for Lust) until the morning. With which the Sensualist became flattered into unsoundness, rottenness seizing on his Bones, (as well as reproach on his Reputation) as the Wise man Describeth it, Curae 6.33.
A wound and dishonour shall he get, and his reproach (that goeth into a strange Woman) shall not be wip'd away, till he be dismiss'd from her Chamber of Pleasure,
A wound and dishonour shall he get, and his reproach (that Goes into a strange Woman) shall not be wiped away, till he be dismissed from her Chamber of Pleasure,
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She hath cast down many wounded, yea, many strong men have been wounded by her, Prov. 7.26, 27. Her house is the way to Hell, going down to the chambers of death.
She hath cast down many wounded, yea, many strong men have been wounded by her, Curae 7.26, 27. Her house is the Way to Hell, going down to the chambers of death.
Nay, so vigilant and watchful is the Devil, that whilst we sleep, he doth not slumber to do us the greatest mischiefs, (though not dreamt of by us.) For while the Husbandman slept, the wicked one sow'd his Tares, St. Matth. 13.25.
Nay, so vigilant and watchful is the devil, that while we sleep, he does not slumber to do us the greatest mischiefs, (though not dreamed of by us.) For while the Husbandman slept, the wicked one sowed his Tares, Saint Matthew 13.25.
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or by vitiating our Imaginations, with whats selfish and sensual, which often produceth, what's dishonourable to Lowliness and Humility, Pride and Vanity; to Self-denial, as worldly-mindedness;
or by vitiating our Imaginations, with whats selfish and sensual, which often Produceth, what's dishonourable to Lowliness and Humility, Pride and Vanity; to Self-denial, as Worldly-mindedness;
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and to Chastity and Purity, as Filthiness and Uncleanness, (which may be conceiv'd to have been one of those secret sins, from which David prays to be cleansed, Psal. 19.12.
and to Chastity and Purity, as Filthiness and Uncleanness, (which may be conceived to have been one of those secret Sins, from which David prays to be cleansed, Psalm 19.12.
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Though all other sins defile, yet this (by way of Eminency) pollutes the Soul. Not to mention those Illusions, false Visions, inward deluding Lights, with which many simple,
Though all other Sins defile, yet this (by Way of Eminency) pollutes the Soul. Not to mention those Illusions, false Visions, inward deluding Lights, with which many simple,
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when they take them to be the enlightnings of Gods Holy Spirit, the breakings in of that true light, which enlightneth every man coming into the World, St. Joh. 1.9.
when they take them to be the enlightenings of God's Holy Spirit, the breakings in of that true Light, which Enlighteneth every man coming into the World, Saint John 1.9.
From whence have sprung (as may be shewed hereafter, if God continue Life and Health) many false Prophets (pretenders to the Spirit in the succeeding Ages,
From whence have sprung (as may be showed hereafter, if God continue Life and Health) many false prophets (pretenders to the Spirit in the succeeding Ages,
if not washt off with penitential Tears, might be a bar (as it appears, by his Solution of the question, it was in his days) to Christians from receiving the Holy Communion.
if not washed off with penitential Tears, might be a bar (as it appears, by his Solution of the question, it was in his days) to Christians from receiving the Holy Communion.
or to sorrow for what is disgraceful, and shameful, when presented to our Imaginations (whilst we sleep) are Actus Imperati, within our Power to exert;
or to sorrow for what is disgraceful, and shameful, when presented to our Imaginations (while we sleep) Are Actus Imperati, within our Power to exert;
O then this ought to awaken, in every one of us, the greatest wariness and watchfulness over our precious Souls since they are not safe, secure even in our Repose, from becoming a Prey to this Vigilant devouring Lion! But can his Malice,
O then this ought to awaken, in every one of us, the greatest wariness and watchfulness over our precious Souls since they Are not safe, secure even in our Repose, from becoming a Prey to this Vigilant devouring lion! But can his Malice,
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Which sets forth the greatness of the Sin, that caus'd the fall of Angels, and consequently the grievousness of the punishment inflicted for (or that is due unto) It: which is the
Which sets forth the greatness of the since, that caused the fallen of Angels, and consequently the grievousness of the punishment inflicted for (or that is due unto) It: which is the
so direful and mischievous in its effects, (as hath been declared,) what Loads could be too sinking? what darkness could be too Afflicting? What Torments could be too Lasting, to be inflicted on (according to their Demerits,) the first Perpetrators of it? On these first Delinquents? Whose Chieftain's Garments was dy'd and rol'd in the Blood of Precious and Immortal Souls, from the beginning, viz. bearing Date from these Angels Fall, not from their Creation.
so direful and mischievous in its effects, (as hath been declared,) what Loads could be too sinking? what darkness could be too Afflicting? What Torments could be too Lasting, to be inflicted on (according to their Demerits,) the First Perpetrators of it? On these First Delinquents? Whose Chieftain's Garments was died and rolled in the Blood of Precious and Immortal Souls, from the beginning, viz. bearing Date from these Angels Fallen, not from their Creation.
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as their State and condition is most lively and sensibly describ'd to be by our Apostle in the words of the Text. To which I shall speak, as they stand in order.
as their State and condition is most lively and sensibly described to be by our Apostle in the words of the Text. To which I shall speak, as they stand in order.
of the clearest Demonstrations of the Eternal Truth; of the Eternal Effluxes of Almighty Power; and of the brightest displays of all perfections, and of Glory:
of the Clearest Demonstrations of the Eternal Truth; of the Eternal Effluxes of Almighty Power; and of the Brightest displays of all perfections, and of Glory:
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and that Melody rais'd to a unravishing height, with the Triumphal Songs of those that come out of Tribulations with their Garments dy'd in the Blood of Martyrdom;
and that Melody raised to a unravishing height, with the Triumphal Songs of those that come out of Tribulations with their Garments died in the Blood of Martyrdom;
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but now are arrai'd with white Vestments (symbolical of their Purity, and refinedness) from Heaven, once the place of these Fallen Spirits Bliss and Happiness:
but now Are arrayed with white Vestments (symbolical of their Purity, and refinedness) from Heaven, once the place of these Fallen Spirits Bliss and Happiness:
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where each Sense is afflicted to extremity, viz. that of Seeing, with the Grossest and Thickest Darkness, viz. Utter Darkness, St. Math. 25.30. That of Smelling, with the most Offensive Stench, and suffocating Steams of burning Brimstone, kindled by the Divine Breathings Isa. 30. ult: (Thence Hell is called the Lake of Brimstone Rev. 20.10.) That of Touching, with the hottest Scorchings of everlasting Burnings. St. Math. 25.41. That of Tasting, with the bitterest Gall, and Wormwood, with the extreamest Parchings of Thirst, pinchings of Hunger. St. Luke. 16.24.
where each Sense is afflicted to extremity, viz. that of Seeing, with the Grossest and Thickest Darkness, viz. Utter Darkness, Saint Math. 25.30. That of Smelling, with the most Offensive Stench, and suffocating Steams of burning Brimstone, kindled by the Divine Breathings Isaiah 30. ult: (Thence Hell is called the Lake of Brimstone Rev. 20.10.) That of Touching, with the hottest Scorchings of everlasting Burnings. Saint Math. 25.41. That of Tasting, with the Bitterest Gall, and Wormwood, with the Extremest Parchings of Thirst, pinchings of Hunger. Saint Lycia. 16.24.
Having already undergone a definitive sentence of condemnation, by which they are restrain'd of that gadding humour, of going about (directly opposite to that of our Saviours, Act. 10.18.
Having already undergone a definitive sentence of condemnation, by which they Are restrained of that gadding humour, of going about (directly opposite to that of our Saviors, Act. 10.18.
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viz. to do all the good imaginable, both to Souls and Bodies,) but theirs was to do all the mischief they could to both, which doth mightily gall and fret them, as above declar'd;
viz. to do all the good imaginable, both to Souls and Bodies,) but theirs was to do all the mischief they could to both, which does mightily Gall and fret them, as above declared;
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For, by being restrain'd, their Power is weakn'd, their Hatred and Malice (against mankind) curb'd and check'd from acting to the utmost of their Fury against us.
For, by being restrained, their Power is weakened, their Hatred and Malice (against mankind) curbed and checked from acting to the utmost of their Fury against us.
Hence by St. Jude eall'd, vincula aeterna: Eternal Bonds: But again, what is additional to these Chains, they are catenae valde caliginosae, i. e. Chains of the greatest Darkness;
Hence by Saint U^de ealled, vincula aeterna: Eternal Bonds: But again, what is additional to these Chains, they Are catenae Valde caliginosae, i. e. Chains of the greatest Darkness;
whereas that Darkness, (which doth now environ these condemned Spirits) is not capable of receiving the least comfortable day of Light, from the Father of Lights,
whereas that Darkness, (which does now environ these condemned Spirits) is not capable of receiving the least comfortable day of Light, from the Father of Lights,
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A Darkness so remote from Light, that the very dawnings of this, are most distant from it, which renders it more palpable and afflicting, than that of the Egyptians.
A Darkness so remote from Light, that the very dawnings of this, Are most distant from it, which renders it more palpable and afflicting, than that of the egyptians.
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For, their being sensible, that they were once Angels of Light, (but now, that they are become the dreadful and unpitied Friends of utter darkness) cannot but encrease their Grief;
For, their being sensible, that they were once Angels of Light, (but now, that they Are become the dreadful and unpitied Friends of utter darkness) cannot but increase their Grief;
fill up (to the brim) the bitter notion of their Sorrows, when they recollect, call to mind, the transcendency of that Joy, of those Delights, which they once enjoyn'd;
fill up (to the brim) the bitter notion of their Sorrows, when they recollect, call to mind, the transcendency of that Joy, of those Delights, which they once enjoined;
but have now lost (without any hope of Recovery.) For there is a great Truth, in what the Christian Philosopher (his writings bespeak him no less) declares:
but have now lost (without any hope of Recovery.) For there is a great Truth, in what the Christian Philosopher (his writings bespeak him no less) declares:
Which is Illustrated by what St. Austine observes of the Grave Matron's, Blanchas Solution of the Question concerning the Syrens, or Mermaids weeping in Fair,
Which is Illustrated by what Saint Augustine observes of the Grave Matron's, Blanchas Solution of the Question Concerning the Sire's, or Mermaids weeping in Fair,
but the fear of being miserable abates, nay, imbitters the Joys of our present Happiness. On which accompt, these fallen Spirits are become most wretched and miserable;
but the Fear of being miserable abates, nay, imbitters the Joys of our present Happiness. On which account, these fallen Spirits Are become most wretched and miserable;
Otherwise, what means their trembling under the apprehensions of a Judgment to come, St. Jam. 2.19. The Devils tremble? What means the crawling of that Worm which shall never die? St. Mark. 9.46.
Otherwise, what means their trembling under the apprehensions of a Judgement to come, Saint Jam. 2.19. The Devils tremble? What means the crawling of that Worm which shall never die? Saint Mark. 9.46.
If all Tears could be wip'd from their Eyes, all Sorrows from their Hearts, who have been the Principal Agents of all those Sins and Wickednesses, which caus'd Hell to be prepared for them,
If all Tears could be wiped from their Eyes, all Sorrows from their Hearts, who have been the Principal Agents of all those Sins and Wickednesses, which caused Hell to be prepared for them,
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Nor his (and the other Apostate Spirits) being reserv'd under Chains, and these the most dismal ones, of utter darkness, doth express his greatest Fears, his deepest Sorrows,
Nor his (and the other Apostate Spirits) being reserved under Chains, and these the most dismal ones, of utter darkness, does express his greatest Fears, his Deepest Sorrows,
For then, what St. John Prophecied (foretold concerning Satans being bound for a Definitive, Determinative time, viz. of 1000 years, Rev. 20.3. Which the current of late Interpreters understand of his Power being curbed, and abridged;
For then, what Saint John Prophesied (foretold Concerning Satan being bound for a Definitive, Determinative time, viz. of 1000 Years, Rev. 20.3. Which the current of late Interpreters understand of his Power being curbed, and abridged;
evidenc'd and confirm'd by the great decay of Idolatry, and by the growth and encrease of Christianity, during that thousand years) shall have its utmost Completion, viz. That at the end of the World, at the general Judgment, he, (that is) Satan shall never deceive the Nations, Kindred, or People any more.
evidenced and confirmed by the great decay of Idolatry, and by the growth and increase of Christianity, during that thousand Years) shall have its utmost Completion, viz. That At the end of the World, At the general Judgement, he, (that is) Satan shall never deceive the nations, Kindred, or People any more.
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Before so August and Heavenly Assembly, shall these Apostate Spirits be charg'd with all their secret Machinations and Contrivances against God and Goodness, Religion and Piety;
Before so August and Heavenly Assembly, shall these Apostate Spirits be charged with all their secret Machinations and Contrivances against God and goodness, Religion and Piety;
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or receptions, Satyrical Taunts, and Scoffs, as a Wine-bibber, a Gluttonous Person, a Friend of Publicans; St. Matth. 11.19. and the most malicious virulent reproaches;
or receptions, Satyrical Taunts, and Scoffs, as a Winebibber, a Gluttonous Person, a Friend of Publicans; Saint Matthew 11.19. and the most malicious virulent Reproaches;
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as he casteth out Devils through the Power of Devils, St. Matth. 9.34. which the Divinity (whilst it Pilgrimiz'd (as Tertullian elegantly expresseth it) in our Nature here on Earth) did meet with.
as he Cast out Devils through the Power of Devils, Saint Matthew 9.34. which the Divinity (while it Pilgrimized (as Tertullian elegantly Expresses it) in our Nature Here on Earth) did meet with.
Then shall all, that were either tempted, or overcome by them, unanimously make this reply, Gen. 3.13. The Serpent, the Serpent did design to deceive us, the Serpent did deceive and beguile us.
Then shall all, that were either tempted, or overcome by them, unanimously make this reply, Gen. 3.13. The Serpent, the Serpent did Design to deceive us, the Serpent did deceive and beguile us.
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and tremblings which hath seized them) and see, how with agast, and affrighted (which the very apprehensions of, us'd in time to become to others most affrighting) Visages, they are drawn and hal'd from their dismal Cells to a most dreadful Tribunal.
and tremblings which hath seized them) and see, how with aghast, and affrighted (which the very apprehensions of, used in time to become to Others most affrighting) Visages, they Are drawn and haled from their dismal Cells to a most dreadful Tribunal.
Where we may conceive them, thus pleading for themselves, in barr of that Sentence of Condemnation, (under which they lye) from being Executed on them.
Where we may conceive them, thus pleading for themselves, in bar of that Sentence of Condemnation, (under which they lie) from being Executed on them.
thus kindled and enraged against us? That worser torments, additional miseries are reserv'd for us? Thou knowest, that we were (of the first born of thy Creatures) the excellency of dignity, the earliest instances of thy strength, of thy Almighty Power,
thus kindled and enraged against us? That Worse torments, additional misery's Are reserved for us? Thou Knowest, that we were (of the First born of thy Creatures) the excellency of dignity, the earliest instances of thy strength, of thy Almighty Power,
Of that order of Beings, so mighty in power, that one thereof (at thy command) kill'd no less than 185 thousand, 2 Kings 19.35. in one night. Of that Activity and Nimbleness, of that Agility and Quickness for dispatch, that (like Lightning) could in a moment wing thy gracious Embassies from Heaven (the Throne of thy Glory) to Earth, the Foot-stool of thy Mercy;
Of that order of Beings, so mighty in power, that one thereof (At thy command) killed no less than 185 thousand, 2 Kings 19.35. in one night. Of that Activity and Nimbleness, of that Agility and Quickness for dispatch, that (like Lightning) could in a moment wing thy gracious Embassies from Heaven (the Throne of thy Glory) to Earth, the Footstool of thy Mercy;
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and also that the illustriousness of thy Majesty appear'd, when it mounted on, and rode upon the Wing of a Cherub: Of that Order of Beings, of such quickness of perception, (being pure Intelligences,) that but one glimpse of light, darted from Thee, the Intellectual Sun, displayed within them a whole Sphere of Knowledge of the scientifick, first, and immediate Principles thereof;
and also that the illustriousness of thy Majesty appeared, when it mounted on, and road upon the Wing of a Cherub: Of that Order of Beings, of such quickness of perception, (being pure Intelligences,) that but one glimpse of Light, darted from Thee, the Intellectual Sun, displayed within them a Whole Sphere of Knowledge of the scientific, First, and immediate Principles thereof;
Of that order of Beings, of such purity and perfection, that thy special, peculiar, and Gracious presence was exhibited in the Sanctuary, (in the Temple, in its Holiest of Holies) by thy sitting betwixt the Cherubims;
Of that order of Beings, of such purity and perfection, that thy special, peculiar, and Gracious presence was exhibited in the Sanctuary, (in the Temple, in its Holiest of Holies) by thy sitting betwixt the Cherubims;
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And was not thy Shechanah, thy most gracious presence, manifested in Temples and Churches, and consecrated places, by the ministration and religious services of our Fellow Angels who preside Religious Assemblies? Wilt thou then destroy of the rarest of the Masterpieces of the creation;
And was not thy Shechanah, thy most gracious presence, manifested in Temples and Churches, and consecrated places, by the ministration and religious services of our Fellow Angels who preside Religious Assemblies? Wilt thou then destroy of the Rarest of the Masterpieces of the creation;
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but only for what we thought amiss, viz. that those Great and Eminent, (Sublime and Glorious perfections which thy Bounty and Liberality had bestowed on us,) might have been Objects of our Adoration,
but only for what we Thought amiss, viz. that those Great and Eminent, (Sublime and Glorious perfections which thy Bounty and Liberality had bestowed on us,) might have been Objects of our Adoration,
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wilt thou then everlastingly torment us? Besides, (O Lord!) the three famous Ends of punishment, are not answered in this state. Not, of Amendment of Life:
wilt thou then everlastingly torment us? Beside, (Oh Lord!) the three famous Ends of punishment, Are not answered in this state. Not, of Amendment of Life:
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No pardon for sin, for the condition, on which it's promised, viz. Repentance, cannot be performed, there is now no desiring of it, no importuning, no beseeching for it;
No pardon for since, for the condition, on which it's promised, viz. Repentance, cannot be performed, there is now not desiring of it, no importuning, no beseeching for it;
and so no hopes of ever obtaining of it, the day, (nay, Time it self,) being past and gone, wherein Salvation should have been wrought out with fear, and trembling:
and so no hope's of ever obtaining of it, the day, (nay, Time it self,) being passed and gone, wherein Salvation should have been wrought out with Fear, and trembling:
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why then (O Lord!) did thy Holy Spirit impregnate the Womb of Nothing? Form us into pure intelligences? Bring us into a state, in which its not only not impossible, to be;
why then (Oh Lord!) did thy Holy Spirit impregnate the Womb of Nothing? From us into pure intelligences? Bring us into a state, in which its not only not impossible, to be;
Or, why did not thy Almighty Power, and boundless Goodness, communicate to us an immutability in our Standing, that we might not (as now we do) infinitely suffer for prevaricating of it;
Or, why did not thy Almighty Power, and boundless goodness, communicate to us an immutability in our Standing, that we might not (as now we do) infinitely suffer for prevaricating of it;
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and that to save, not to destroy Beings, is its only delight: And that even of those (who by Atheistical thoughts, blasphemous words, and Hellish Works,
and that to save, not to destroy Beings, is its only delight: And that even of those (who by Atheistical thoughts, blasphemous words, and Hellish Works,
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been disobedient to thy Holy will, and have daily, hourly rebell'd against thy Divine Majesty.) That even of those, thy Mercy hath sav'd from endless Misery.
been disobedient to thy Holy will, and have daily, hourly rebelled against thy Divine Majesty.) That even of those, thy Mercy hath saved from endless Misery.
On thy Mercy, on thy Mercy, (most Gracious Majesty!) therefore it is, that we presume, that what it hath granted to the vilest Sinners, (of a much inferiour Rank to,
On thy Mercy, on thy Mercy, (most Gracious Majesty!) Therefore it is, that we presume, that what it hath granted to the Vilest Sinners, (of a much inferior Rank to,
and below us,) who were once, as well as the Angels, confirm'd in Glory, Courtiers about thy Heavenly Throne,) will not be deny'd to us, Pardon and Forgiveness:
and below us,) who were once, as well as the Angels, confirmed in Glory, Courtiers about thy Heavenly Throne,) will not be denied to us, Pardon and Forgiveness:
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These we have (O Heavenly Majesty!) to offer in behalf of our selves, in let of that dreadful Sentence of condemnation, (under which we ly) from being executed on us;
These we have (Oh Heavenly Majesty!) to offer in behalf of our selves, in let of that dreadful Sentence of condemnation, (under which we lie) from being executed on us;
viz. To shew, how the Honour of Divine goodness, in permitting the Sin, (which caus'd the Angels fall) and of Divine Justice, in inflicting the punishment due to it, is vindicated.
viz. To show, how the Honour of Divine Goodness, in permitting the since, (which caused the Angels fallen) and of Divine justice, in inflicting the punishment due to it, is vindicated.
By so doing, ye transgress'd that Law, by which you were bound, (on the account of your Creation) to have paid all homage of Duty and Obedience, of Honour and Worship,
By so doing, you transgressed that Law, by which you were bound, (on the account of your Creation) to have paid all homage of Duty and obedience, of Honour and Worship,
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and so injurious to me? Could my Cloathing you with singular perfections disoblige you? Could my advancing you to Glory debase you? Would nothing but the Sacreds of my Deity, my Diadem, my imperial Glory, serve you? By what Equity could you lay claim to it? By what Right could you challenge it? How were your finite Perfections capable of it? And since they were but borrowed from my Bounty, must it not have been a most daring and provoking Presumption in you, to aspire to (what by an Eternal Right, belongs only due to me) my peculiar Honour and Worship, Renown and Glory? And though ye pretend, that it was but one single;
and so injurious to me? Could my Clothing you with singular perfections disoblige you? Could my advancing you to Glory debase you? Would nothing but the Sacreds of my Deity, my Diadem, my imperial Glory, serve you? By what Equity could you lay claim to it? By what Right could you challenge it? How were your finite Perfections capable of it? And since they were but borrowed from my Bounty, must it not have been a most daring and provoking Presumption in you, to aspire to (what by an Eternal Right, belongs only due to me) my peculiar Honour and Worship, Renown and Glory? And though you pretend, that it was but one single;
For what Atheisticalness in Hearts? What Blasphemies in Words? What most horrid and bloodiest Villainies in Works, hath not imprinted on their brazen fronts, (as their blackest brand) their destructive Parent, Haughtiness or Pride, their darling, and peculiar sin.
For what Atheisticalness in Hearts? What Blasphemies in Words? What most horrid and bloodiest Villainies in Works, hath not imprinted on their brazen fronts, (as their Blackest brand) their destructive Parent, Haughtiness or Pride, their darling, and peculiar since.
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A sin of the first Magnitude, of the greatest size, and of such weight, as well as greatness, that it sunck (though but single) your Felicity down to Hell,
A since of the First Magnitude, of the greatest size, and of such weight, as well as greatness, that it sunk (though but single) your Felicity down to Hell,
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If Pride, (that begot them, when but single) became too ponderous for the Rafters of the Heavens to bear? And whereas it's pleaded, that it was but a sin committed only in Thought:
If Pride, (that begotten them, when but single) became too ponderous for the Rafters of the Heavens to bear? And whereas it's pleaded, that it was but a since committed only in Thought:
Know, that the greater was your Infidelity and Unbelief, the more. Inglorious, and Dishonourable it was to my Deity, and Divinity, and most highly reflective on,
Know, that the greater was your Infidelity and Unbelief, the more. Inglorious, and Dishonourable it was to my Deity, and Divinity, and most highly reflective on,
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as if I had been (like those false Deities and Idols, which ye set up, inspired with unhallowed Breath, in contempt of my Heavenly Majesty) a God at distance, afar off,
as if I had been (like those false Deities and Idols, which you Set up, inspired with unhallowed Breath, in contempt of my Heavenly Majesty) a God At distance, afar off,
And that it's my only pcculiar, to be the punisher or the Iniquities thereof, as well (as it's solely in my power) to chastise and correct for those sins, that are perpetrated by the ministration of the Body.
And that it's my only pcculiar, to be the punisher or the Iniquities thereof, as well (as it's solely in my power) to chastise and correct for those Sins, that Are perpetrated by the ministration of the Body.
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and general Judgment? For hath it not raised your Wickedness to an higher pitch, (rendred you worser Devils) than you were in that very moment, wherein you were proud to think of nothing more,
and general Judgement? For hath it not raised your Wickedness to an higher pitch, (rendered you Worse Devils) than you were in that very moment, wherein you were proud to think of nothing more,
than of your being as Gods? And albeit, that the ends of punishing Criminals in the other State, are superseded as useless in this, they expiring with the Oeconomy thereof:
than of your being as God's? And albeit, that the ends of punishing Criminals in the other State, Are superseded as useless in this, they expiring with the Oeconomy thereof:
By my Faithfulness to my Justice, it is, that these on my right hand, in their white Garments, (Symbolical of their Piety and Purity) are Candidates for (what they shall immediately be invested with) Eternal Glory.
By my Faithfulness to my justice, it is, that these on my right hand, in their white Garments, (Symbolical of their Piety and Purity) Are Candidates for (what they shall immediately be invested with) Eternal Glory.
And it is by my Faithfulness to my Justice, that ye your selves, and all those wretched and wicked Souls (who have been tempted and overcome by you) that stand on my left hand, have now a fair and Legal hearing,
And it is by my Faithfulness to my justice, that you your selves, and all those wretched and wicked Souls (who have been tempted and overcome by you) that stand on my left hand, have now a fair and Legal hearing,
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before ye all be doom'd publickly to utter darkness, under the chains of which, ye have been reserv'd unto this Great (but to ye and them most grievous) day.
before you all be doomed publicly to utter darkness, under the chains of which, you have been reserved unto this Great (but to you and them most grievous) day.
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For when ye were nothing, could ye deserve any thing, how mean soever? How liberal then, should your Gratitude have been, in its most joyous return of most thankful acknowledgments,
For when you were nothing, could you deserve any thing, how mean soever? How liberal then, should your Gratitude have been, in its most joyous return of most thankful acknowledgments,
when you received the best and highest perfections, that any Creatures were capable of? So that, it was not your being brought out of a state of nothing,
when you received the best and highest perfections, that any Creatures were capable of? So that, it was not your being brought out of a state of nothing,
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So unreasonable, that it bears not the least shadow thereof, carries not so much as the bare appearance of a reasonable, or rational Conjecture for it.
So unreasonable, that it bears not the least shadow thereof, carries not so much as the bore appearance of a reasonable, or rational Conjecture for it.
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when you had no worth, were of no value, to elicite, and excite,) what are most free of themselves, the communications of my Goodness? What reason then have you to complain, in that it form'd you into valuable Beings:
when you had no worth, were of no valve, to elicit, and excite,) what Are most free of themselves, the communications of my goodness? What reason then have you to complain, in that it formed you into valuable Beings:
and Faithfulness becom'd eclips'd, buryed in darkness and obscurity? For then there could have been no Objects of Mercy; viz. Miserable, and wretched Beings:
and Faithfulness becomed eclipsed, buried in darkness and obscurity? For then there could have been no Objects of Mercy; viz. Miserable, and wretched Beings:
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because there would be no need of any thing to be promised? And what an imaginary thing, would my Justice have been? When no Agents were to Act Voluntarily, in hopes of Reward;
Because there would be no need of any thing to be promised? And what an imaginary thing, would my justice have been? When no Agents were to Act Voluntarily, in hope's of Reward;
and most ambitiously ye affected to be) Worshipped and Adored for true Gods, so that my self should have been the most despicable and despised, the most pitiful and unpitied Deity in the world.
and most ambitiously you affected to be) Worshipped and Adored for true God's, so that my self should have been the most despicable and despised, the most pitiful and unpitied Deity in the world.
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Know ye, that, That is but the due reward of my Remunerative Justice, for their obedience to the Eternal Law of their Creation, which you (so highly) have prevaricated from.
Know you, that, That is but the due reward of my Remunerative justice, for their Obedience to the Eternal Law of their Creation, which you (so highly) have prevaricated from.
counselled, and directed by the same Wisdome, equal sharers in the same measures of Grace, as well as they? Might not ye then (if ye had been towardly,
counseled, and directed by the same Wisdom, equal sharers in the same measures of Grace, as well as they? Might not you then (if you had been towardly,
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acting necessarily, or by necessity, taking away not only the glory of an Action, but of its reward too? Is it not much more Honorable (expressive of more perfection,) to act with an Indifferency, or freedom to both;
acting necessarily, or by necessity, taking away not only the glory of an Actium, but of its reward too? Is it not much more Honourable (expressive of more perfection,) to act with an Indifferency, or freedom to both;
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why are you dissatisfied with, why so complaining of, such sublime, and excellent ones, that were given you? This incapacitates your receiving benefit from, what you fly to (as your last,
why Are you dissatisfied with, why so complaining of, such sublime, and excellent ones, that were given you? This incapacitates your receiving benefit from, what you fly to (as your last,
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My Mercy (without being importun'd, beseech'd, begg'd, and supplicated for) would have been most ready, with its yerning Bowels, with open Armes to have embrac'd you with everlasting kindness,
My Mercy (without being importuned, beseeched, begged, and supplicated for) would have been most ready, with its yearning Bowels, with open Arms to have embraced you with everlasting kindness,
It was a Sin most dishonorable to my Holy Name, in prophaning of it, most destructive to my Image, stampt on Rational Beings, (as well as on such Intellectual ones as yours) in defacing of it.
It was a since most dishonourable to my Holy Name, in profaning of it, most destructive to my Image, stamped on Rational Beings, (as well as on such Intellectual ones as yours) in defacing of it.
and a most absolute hater thereof, in at tempting (tho' to no purpose) to have supplanted it of that Honor and worship, of that Glory and Renown, which was due unto it.
and a most absolute hater thereof, in At tempting (though to no purpose) to have supplanted it of that Honour and worship, of that Glory and Renown, which was due unto it.
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For its only to the humble and contrite hearts, to broken and bleeding Spirits, that it doth looke with an affectionate and compassionate Eye. Isa. 66.2.
For its only to the humble and contrite hearts, to broken and bleeding Spirits, that it does look with an affectionate and compassionate Eye. Isaiah 66.2.
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yet, instance the day, the hour, the moment, wherein you were most sensibly afflicted for, wherein you did really and cordially repent of, the evil of your Pride, and of your haughty Presumption;
yet, instance the day, the hour, the moment, wherein you were most sensibly afflicted for, wherein you did really and cordially Repent of, the evil of your Pride, and of your haughty Presumption;
otherwise, so many millions of wretched, of wicked Souls (that stand now on my left hand, miserable Trophies of your baneful Conquests) had not been hardned in their sins,
otherwise, so many millions of wretched, of wicked Souls (that stand now on my left hand, miserable Trophies of your baneful Conquests) had not been hardened in their Sins,
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and in passing on you this final, dreadful (but most Righteous) Sentence, of an Eternal Separation from my most glorious presence, with Depart from me, ye Fiends and Devils (loaden with all the disquieting and distracting Terrors and Horrors, that may suit with the dismallest parts of Hell) into everlasting burnings, prepared for you from the beginning of your Fall, St. Matth. 25.41.
and in passing on you this final, dreadful (but most Righteous) Sentence, of an Eternal Separation from my most glorious presence, with Depart from me, you Fiends and Devils (loaded with all the disquieting and distracting Terrors and Horrors, that may suit with the dismallest parts of Hell) into everlasting burnings, prepared for you from the beginning of your Fallen, Saint Matthew 25.41.
For Mutability being interwoven, (as it hath been declared) in the very Natures and Essences of created Beings, there is as necessarily required a supernatural Influence, divine concourse, a continued supply and support for their persevering both in Grace and Glory,
For Mutability being interwoven, (as it hath been declared) in the very Nature's and Essences of created Beings, there is as necessarily required a supernatural Influence, divine concourse, a continued supply and support for their persevering both in Grace and Glory,
or, an Irresistibility, a resisting of it, which the Apostle (as I take it) calls the Quenching of the Spirit, 1 Thes. 5.19. (NONLATINALPHABET) It not working irresistibly in us;
or, an Irresistibility, a resisting of it, which the Apostle (as I take it) calls the Quenching of the Spirit, 1 Thebes 5.19. () It not working irresistibly in us;
And that its workings were resistible in St. Paul, appears from a Messenger of Sathan, (some sharp affliction, which the Devil had Power to inflict) was sent to Buffet him, lest he should be exalted (in his own Imaginations) (for his Spiritual attainments) above measure;
And that its workings were resistible in Saint Paul, appears from a Messenger of Sathan, (Some sharp affliction, which the devil had Power to inflict) was sent to Buffet him, lest he should be exalted (in his own Imaginations) (for his Spiritual attainments) above measure;
2 Cor. 12.7, 9, v. Which Evidenceth this great Apostle's insufficiency, of himself, to secure his standing (in a state of Lowliness and of Humility,) under such great and Gracious Excellencies, with which he was endow'd.
2 Cor. 12.7, 9, v. Which Evidenceth this great Apostle's insufficiency, of himself, to secure his standing (in a state of Lowliness and of Humility,) under such great and Gracious Excellencies, with which he was endowed.
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but to Enable us, to deny all Ungodliness, Tit. 2.11, 12, v. So necessary is a continued and constant supply from above, to strengthen our standing in Grace here, and in Glory hereafter.
but to Enable us, to deny all Ungodliness, Tit. 2.11, 12, v. So necessary is a continued and constant supply from above, to strengthen our standing in Grace Here, and in Glory hereafter.
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By this it is, that the Angels which were Obedient, (who improv'd that Grace which God had bestowed upon them to a right end, viz. That for which it was given them) are confirm'd in Glory:
By this it is, that the Angels which were Obedient, (who improved that Grace which God had bestowed upon them to a right end, viz. That for which it was given them) Are confirmed in Glory:
by despising and abusing the Communications of Divine Grace, which otherwise might have been as sufficient for them, (as it was for those that stood) are fallen;
by despising and abusing the Communications of Divine Grace, which otherwise might have been as sufficient for them, (as it was for those that stood) Are fallen;
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To be as confident on our own strength, as St. Peter was of his, when with the boldness of the greatest Champion, he declares he would dye for (tho' all the other Disciples should forsake) Christ: O vain Confidence in human Frailty!
To be as confident on our own strength, as Saint Peter was of his, when with the boldness of the greatest Champion, he declares he would die for (though all the other Disciples should forsake) christ: Oh vain Confidence in human Frailty!
we know, he was the forwardest to deny him. St. Math. 26.33, 69. How should these considerations therefore excite our watchfulness; rouze our weariness; awaken our fears;
we know, he was the forwardest to deny him. Saint Math. 26.33, 69. How should these considerations Therefore excite our watchfulness; rouse our weariness; awaken our fears;
i. e. effectual and advantageous, to keep us fix'd, and unshaken in our profession of the Faith without wavering? and to be constant in the Practice of the Duties of Holiness,
i. e. effectual and advantageous, to keep us fixed, and unshaken in our profession of the Faith without wavering? and to be constant in the Practice of the Duties of Holiness,
and of Piety? How constantly daily, zealously, and earnestly should we (with Holy David ) pray, that our Steps may be so directed by Gods Holy Word and Holy Spirit. Psal. 119.132.
and of Piety? How constantly daily, zealously, and earnestly should we (with Holy David) pray, that our Steps may be so directed by God's Holy Word and Holy Spirit. Psalm 119.132.
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and cleanse us from all uncleanness, that it may justly cause the Holy Spirit to withdraw its succours, by which we are only enabled to stand fast in the Faith.
and cleanse us from all uncleanness, that it may justly cause the Holy Spirit to withdraw its succours, by which we Are only enabled to stand fast in the Faith.
and this of his good Pleasure, of his free, and undeserv'd Love, yet let not us therefore be supine and idle, negligent and slothfull in not doing our part, whats in our Power, viz. To give all diligence, to work out our Salvation with fear and trembling.
and this of his good Pleasure, of his free, and undeserved Love, yet let not us Therefore be supine and idle, negligent and slothful in not doing our part, whats in our Power, viz. To give all diligence, to work out our Salvation with Fear and trembling.
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The Angels slighting the Grace given, not improving it to the Glory, and Honor of the Author and giver of it, (as the others did) this became the cause of their Fall:
The Angels slighting the Grace given, not improving it to the Glory, and Honour of the Author and giver of it, (as the Others did) this became the cause of their Fallen:
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nor to boast, glory, in and to be proud, (as the fal'n Angels were) of what we have receiv'd, of what's but lent us their wreck should minister to us such provident carefulness;
nor to boast, glory, in and to be proud, (as the fallen Angels were) of what we have received, of what's but lent us their wreck should minister to us such provident carefulness;
for it rendred his very being a burden to him; as his awakned Guilty Conscience declares. Gen. 4.13. My punishment is greater than I am able to bear.
for it rendered his very being a burden to him; as his awakened Guilty Conscience declares. Gen. 4.13. My punishment is greater than I am able to bear.
for his being enamour'd with strange Faces; ensnar'd by strange Women; for committing Fornication under every green Tree, by his uncleanness rendring no Oak Royal;
for his being enamoured with strange Faces; Ensnared by strange Women; for committing Fornication under every green Tree, by his uncleanness rendering no Oak Royal;
and by his becoming a servile, and sensual worshipper of vain Idols. These fallen Angels may be a sufficient instance for all: As for preeminency of Birth;
and by his becoming a servile, and sensual worshipper of vain Idols. These fallen Angels may be a sufficient instance for all: As for Preeminence of Birth;
Instead of being exempted from Punishment, (on the account of their parts, and super-excellencies) their smart became more exasperated; their flames more intense;
Instead of being exempted from Punishment, (on the account of their parts, and super-excellencies) their smart became more exasperated; their flames more intense;
or, that Mercy doth not shew the least compassion, or pity to these faln Angels. For the Justice of God, (who is NONLATINALPHABET Act. 10.34. No Respecter of Persons in Judgment) could not be aw'd by their greatness into a Servile compliance;
or, that Mercy does not show the least compassion, or pity to these fallen Angels. For the justice of God, (who is Act. 10.34. No Respecter of Persons in Judgement) could not be awed by their greatness into a Servile compliance;
Neither had they any Gifts that could pervert or blind its All-seeing Eye. For their All, their Nature and Essences, their Existences and unparallell'd Endowments, they derived from, and borrow'd of him.
Neither had they any Gifts that could pervert or blind its All-seeing Eye. For their All, their Nature and Essences, their Existences and unparalleled Endowments, they derived from, and borrowed of him.
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for by Pains, Labour and Industry, we may become Rich; acquire an Estate; by Study, Industry, and an unwearied Diligence, we may improve our natural and acquir'd perfections,
for by Pains, Labour and Industry, we may become Rich; acquire an Estate; by Study, Industry, and an unwearied Diligence, we may improve our natural and acquired perfections,
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and so be promoted to Honours, and Dignity, which (like a flowing Tide) commonly swells us with high Thoughts, towring Imaginations, the faster they come in upon us.
and so be promoted to Honours, and Dignity, which (like a flowing Tide) commonly Swells us with high Thoughts, towering Imaginations, the faster they come in upon us.
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But now the Gifts and Graces of God, our Intellectual and spiritual Attainments are things altogether forreign to us, not in our power to procure, to deserve by our best performances;
But now the Gifts and Graces of God, our Intellectual and spiritual Attainments Are things altogether foreign to us, not in our power to procure, to deserve by our best performances;
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It's certainly the product of an Aery Imagination, not of a Solid Judgment, to swell with high conceits, of what altogether belongs to God, (originally) as his Gifts and Graces do, to become proud of what we should be most thankful for,
It's Certainly the product of an Aery Imagination, not of a Solid Judgement, to swell with high conceits, of what altogether belongs to God, (originally) as his Gifts and Graces do, to become proud of what we should be most thankful for,
and most humbled under, for the free and undeserv'd communications of his heart and affections, of the choice and peculiar distributions of his Holy Spirit, to us;
and most humbled under, for the free and undeserved communications of his heart and affections, of the choice and peculiar distributions of his Holy Spirit, to us;
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v. 32. It was for Pride, that that great Babylonian King Nebuchadnezzar, was not only depos'd from his Throne, devested of his Crown and dignity, amongst men;
v. 32. It was for Pride, that that great Babylonian King Nebuchadnezzar, was not only deposed from his Throne, devested of his Crown and dignity, among men;
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but also that Reason was dethron'd of Rule and Empire within him, when he was driven out to Herd with Beasts, to eat Hay like an Ox (that hath no understanding) Dan. 4.32.
but also that Reason was dethroned of Rule and Empire within him, when he was driven out to Heard with Beasts, to eat Hay like an Ox (that hath no understanding) Dan. 4.32.
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swell'd him beyond himself, heightned his Pride to such a pitch, as that was, which caus'd the Angels Fall,) in assuming to himself the praises that were due to God,
swelled him beyond himself, heightened his Pride to such a pitch, as that was, which caused the Angels Fallen,) in assuming to himself the praises that were due to God,
Else, what means Zebedees Sons ambitiously affecting the highest dignity, viz. The being plac'd, at Christs Right and Left hand in the Kingdom of Glory? St. Math. 20.21.
Else, what means Zebedee's Sons ambitiously affecting the highest dignity, viz. The being placed, At Christ Right and Left hand in the Kingdom of Glory? Saint Math. 20.21.
Or what means a Messenger of Sathans being sent to buffet St. Paul, a Thorn in the flesh, to prick him, lest he might be exalted above measure, through the Abundance of the Revelations, that were given to him,
Or what means a Messenger of Satan's being sent to buffet Saint Paul, a Thorn in the Flesh, to prick him, lest he might be exalted above measure, through the Abundance of the Revelations, that were given to him,
Nay, of some of the gifted brethrens arriving at that pitch of Perfection, that I have been told by some of the Congregational way, that they knew one of the Brotherhood, whose Illuminations must farr exceed those which St. Paul receiv'd in his Heavenly rapture;
Nay, of Some of the gifted Brothers' arriving At that pitch of Perfection, that I have been told by Some of the Congregational Way, that they knew one of the Brotherhood, whose Illuminations must Far exceed those which Saint Paul received in his Heavenly rapture;
wherein he had such strong, and mighty vigorous Impulses from the Holy Spirit upon his Mind and Imagination, that he was only sensible of the Reality of them;
wherein he had such strong, and mighty vigorous Impulses from the Holy Spirit upon his Mind and Imagination, that he was only sensible of the Reality of them;
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and yet such display'd, ones on his Spirit, that he could distinctly See, Know, and Discern the Operations and inward Workings of God the Father, from those of God the Son,
and yet such displayed, ones on his Spirit, that he could distinctly See, Know, and Discern the Operations and inward Workings of God the Father, from those of God the Son,
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and inquisitive in our Researches thereof) be known by us, as St. Paul declares, 1. Cor. 2.11. None knows the things of God, especially such secret, inward Operations of his Holy Spirit, but the Spirit of God.
and inquisitive in our Researches thereof) be known by us, as Saint Paul declares, 1. Cor. 2.11. None knows the things of God, especially such secret, inward Operations of his Holy Spirit, but the Spirit of God.
For God is not as Man, to be biass'd and brib'd in Judgment, with the Prerogatives, Priviledges, Parts and Perfections of the best of his Creatures; which brings me to the
For God is not as Man, to be biased and bribed in Judgement, with the Prerogatives, Privileges, Parts and Perfections of the best of his Creatures; which brings me to the
Fourth Lesson to be Learnt from the Text, viz. The sharpness, and strictness of Divine Justice to punish for Sin, such as do not heartily repent thereof.
Fourth lesson to be Learned from the Text, viz. The sharpness, and strictness of Divine justice to Punish for since, such as do not heartily Repent thereof.
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God declares by his Prophet, the Soul that sinneth it shall dye, Ezek. 18.4. Which the Text confirms, If God spared not the Angels, (Beings of the highest Dignity) that sinned, (yea fell into the greatest Degeneracy) for which they were cast into Hell:
God declares by his Prophet, the Soul that Sinneth it shall die, Ezekiel 18.4. Which the Text confirms, If God spared not the Angels, (Beings of the highest Dignity) that sinned, (yea fell into the greatest Degeneracy) for which they were cast into Hell:
when he became Voluntarily Mans surety, a Pledge for Transgressions, when the Iniquities of us all were laid upon him? How did the Loads thereof sink him down to the very Brink of Hell,
when he became Voluntarily men surety, a Pledge for Transgressions, when the Iniquities of us all were laid upon him? How did the Loads thereof sink him down to the very Brink of Hell,
when he, who hath the most enamouring, endearing Countenance, when he, who is altogether Lovely, had no Form, no Comeliness in him? How did Heaviness seize his Soul, sadness damp his Spirits? How did inward Grief and Trouble perplex his Mind? When,
when he, who hath the most enamouring, endearing Countenance, when he, who is altogether Lovely, had no From, no Comeliness in him? How did Heaviness seize his Soul, sadness damp his Spirits? How did inward Grief and Trouble perplex his Mind? When,
How was he then Afflicted, when the whole Burden of his Fathers Wrath, (for the Sins of the World,) had almost sunk him into a Despondency (under the sense of a Spiritual desertion) which his Passion expiring, dying Words (on the Cross) declares, My God, my God,
How was he then Afflicted, when the Whole Burden of his Father's Wrath, (for the Sins of the World,) had almost sunk him into a Despondency (under the sense of a Spiritual desertion) which his Passion expiring, dying Words (on the Cross) declares, My God, my God,
when they Mourn'd, Wept, and Lamented for him? Have we laid aside that Nature, which he took, in which he was most afflictingly (yet even then most affectionately) taken with our Infirmities? Cannot we Sympathize with him in Sorrowing,
when they Mourned, Wept, and Lamented for him? Have we laid aside that Nature, which he took, in which he was most afflictingly (yet even then most affectionately) taken with our Infirmities? Cannot we Sympathise with him in Sorrowing,
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as to pity it? Nor sorrowful apprehensions of the severity, and strictness of that Justice, (under which it suffer'd) as not to dread it? Are our Bowels so harden'd, that we can have no Yernings for him, who was in Bitterness of Soul for us? Or doth our Faith and Belief fall short of that of Devils, that the apprehensions of the exactest Justice, (in not sparing the innocent,) and of the dreadfulness (to guilty Souls) of the Judgment to come, cannot cause us, (as it makes them) Quake and Tremble, St. Jam. 2.19.
as to pity it? Nor sorrowful apprehensions of the severity, and strictness of that justice, (under which it suffered) as not to dread it? are our Bowels so hardened, that we can have no Yearnings for him, who was in Bitterness of Soul for us? Or does our Faith and Belief fallen short of that of Devils, that the apprehensions of the Exactest justice, (in not sparing the innocent,) and of the dreadfulness (to guilty Souls) of the Judgement to come, cannot cause us, (as it makes them) Quake and Tremble, Saint Jam. 2.19.
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Or, are we so sear'd by a custom in sinning, and so senseless of the Evil of our doings, that we cannot or will not apply Christ dying Exhortations (to the lamenting Matrons about his Cross)? Weep not for me,
Or, Are we so seared by a custom in sinning, and so senseless of the Evil of our doings, that we cannot or will not apply christ dying Exhortations (to the lamenting Matrons about his Cross)? Weep not for me,
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for my Sufferings hath satisfied Divine Justice, but weep for your selves, for your own sins, which did so incense my Fathers Wrath against me, that nothing but my Innocency, Suffering could Atone it, could appease it.
for my Sufferings hath satisfied Divine justice, but weep for your selves, for your own Sins, which did so incense my Father's Wrath against me, that nothing but my Innocency, Suffering could Atone it, could appease it.
Ought not we then to bemoan our selves in Dust and Ashes, to Weep perpetually, to be in bitterness of Soul for our Iniquities? For we cannot plead (as our Saviour) Innocency;
Ought not we then to bemoan our selves in Dust and Ashes, to Weep perpetually, to be in bitterness of Soul for our Iniquities? For we cannot plead (as our Saviour) Innocency;
For all the Rancour, Hatred, Malice, Man-Slaughter, and Murders of the Heart, for whatsoever Wickedness hath been form'd in it, proceeded from it, St. Matth. 15.19.
For all the Rancour, Hatred, Malice, Man-Slaughter, and Murders of the Heart, for whatsoever Wickedness hath been formed in it, proceeded from it, Saint Matthew 15.19.
For all the Blasphemies, Perjuries, Horrid Oaths, Hellish Destructions, scurrilous Reflections, virulent Reproaches, that have been belched against God and Goodness, Piety and Holiness,
For all the Blasphemies, Perjuries, Horrid Oaths, Hellish Destructions, scurrilous Reflections, virulent Reproaches, that have been belched against God and goodness, Piety and Holiness,
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for not doing what we should have done, for our Contempt of Gods Holy Institutions, in not Hearing of his Holy Word, in not frequenting of his Holy Places, in not Sanctifying of his Holy Days, in not Receiving of that Holy Sacrament of the Body and Blood of his Dear Son, which is vertually the accounting of it, an Unholy thing.
for not doing what we should have done, for our Contempt of God's Holy Institutions, in not Hearing of his Holy Word, in not frequenting of his Holy Places, in not Sanctifying of his Holy Days, in not Receiving of that Holy Sacrament of the Body and Blood of his Dear Son, which is virtually the accounting of it, an Unholy thing.
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And for our sins of Commission, in doing what we should not have done, viz. in hearing Carelesly, unconcernedly, in praying Coldly, (not affectionately;) which is the reason,
And for our Sins of Commission, in doing what we should not have done, viz. in hearing Carelessly, unconcernedly, in praying Coldly, (not affectionately;) which is the reason,
why we may Pray often, and be but seldome heard, for the fervent sincere prayer of the Devout Christian (St. James assures us, Jam. 5.16.) is only prevalent and prevailing with God:
why we may Pray often, and be but seldom herd, for the fervent sincere prayer of the Devout Christian (Saint James assures us, Jam. 5.16.) is only prevalent and prevailing with God:
For our meanly esteeming of those, who should be had in double Honour for their Works sake, viz. (Gods Ho y Ministers, Christs Ambassadours) for our loading them with ignominious Terms, ill Names, with Characters of reproach and scorn,
For our meanly esteeming of those, who should be had in double Honour for their Works sake, viz. (God's Ho y Ministers, Christ ambassadors) for our loading them with ignominious Terms, ill Names, with Characters of reproach and scorn,
and for our presuming to come to the Lords Table with unwashen Hands (unpurifyed from Hatred and Malice against our Neighbours, against our Brethren) Hearts, and Consciences;
and for our presuming to come to the lords Table with unwashen Hands (unpurified from Hatred and Malice against our Neighbours, against our Brothers) Hearts, and Consciences;
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for all these things (O Christian Reader!) we are to Account at the Great and Terrible Day of the Lord (at the Judgment to come:) And it may be, that most of these have been Committed weekly, daily,
for all these things (Oh Christian Reader!) we Are to Account At the Great and Terrible Day of the Lord (At the Judgement to come:) And it may be, that most of these have been Committed weekly, daily,
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nay hourly by us, with delight and pleasure, and this for many years together, nay it may be even from our Youths up, to this very day, they are yet Unrepented of.
nay hourly by us, with delight and pleasure, and this for many Years together, nay it may be even from our Youths up, to this very day, they Are yet Unrepented of.
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If so, with what aking Hearts, perplexed Minds, broken and bleeding Spirits, may we read and hear of the Fall of Angels, (of the Severity, Impartiality,
If so, with what aching Hearts, perplexed Minds, broken and bleeding Spirits, may we read and hear of the Fallen of Angels, (of the Severity, Impartiality,
and, that being unrepented of, were cast down from Heaven to Hell, so that, do we think then to Escape for Thousands? If God spared not them, being much more excellent than us, do we think he will spare us, be Merciful to us,
and, that being unrepented of, were cast down from Heaven to Hell, so that, do we think then to Escape for Thousands? If God spared not them, being much more excellent than us, do we think he will spare us, be Merciful to us,
if yet, (as well as they) we be found Impenitents, such as have not Repented of the Evil of our Doings? O no, final Impenitency will most certainly become our, (as well as it became their) Everlasting Ruine, and endless Misery.
if yet, (as well as they) we be found Impenitents, such as have not Repented of the Evil of our Doings? O no, final Impenitency will most Certainly become our, (as well as it became their) Everlasting Ruin, and endless Misery.
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So that from the Devils Felicity, and Happiness being Wreck'd, we may be (if We but look about us, look before us) better able to shun that Rock of Pride which caused it,
So that from the Devils Felicity, and Happiness being Wrecked, we may be (if We but look about us, look before us) better able to shun that Rock of Pride which caused it,
and secure our standing firm in Grace here, (that we may be confirm'd in Glory hereafter) by bottoming on the safest and surest Ground, viz. Humility, which is the
and secure our standing firm in Grace Here, (that we may be confirmed in Glory hereafter) by bottoming on the Safest and Surest Ground, viz. Humility, which is the
And now, Judicious and Christian Reader, since the Original and first sin (that ever was committed in the World,) the Hainousness of its Nature, the Direfulness and destructiveness of it's Effects, the sharpness of the Punishment (most justly) inflicted for it, the Honour of Divine Goodness in the permitting of it vindicated, with some Practical Inferences deducted from it, have been set before thee, displayed to thee;
And now, Judicious and Christian Reader, since the Original and First since (that ever was committed in the World,) the Heinousness of its Nature, the Direfulness and destructiveness of it's Effects, the sharpness of the Punishment (most justly) inflicted for it, the Honour of Divine goodness in the permitting of it vindicated, with Some Practical Inferences deducted from it, have been Set before thee, displayed to thee;
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that thy Pains in the Reading, and the Authors in Composing these great and Weighty things, may not be altogether lost, become unprofitable to both, by a bare Speculation and light Consideration of them;
that thy Pains in the Reading, and the Authors in Composing these great and Weighty things, may not be altogether lost, become unprofitable to both, by a bore Speculation and Light Consideration of them;
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but that the Misery of the worst of Beings (these Apostate Spirits, Fiends, and Devils) may Minister to the securing of our standing in Grace in this World, to the Glory of God,
but that the Misery of the worst of Beings (these Apostate Spirits, Fiends, and Devils) may Minister to the securing of our standing in Grace in this World, to the Glory of God,
To render what hath been said, and is now press'd, more effectual, let us listen to what God hath shew'n us, what he hath directed us to by his Prophet, and to what, be requires of us in order to the preventing our falling under the same Condemnation, (with these Wicked Spirits) viz. To do justly, not to assume to our selves (as the fallen Angels did) what of right doth not belong to us, the Honour and VVorship, which is Gods peculiar, due only to him alone;
To render what hath been said, and is now pressed, more effectual, let us listen to what God hath shown us, what he hath directed us to by his Prophet, and to what, be requires of us in order to the preventing our falling under the same Condemnation, (with these Wicked Spirits) viz. To do justly, not to assume to our selves (as the fallen Angels did) what of right does not belong to us, the Honour and VVorship, which is God's peculiar, due only to him alone;
and for the receiving of it, we may walk humbly with our God, Humility being the only Antidote to Pride and Haughtiness of Spirit, it cures what the other would kill, procures to us what Pride banisheth from us, Grace and Goodness;
and for the receiving of it, we may walk humbly with our God, Humility being the only Antidote to Pride and Haughtiness of Spirit, it cures what the other would kill, procures to us what Pride banisheth from us, Grace and goodness;
for Humility makes us set a true estimate and value on what we receive, becom's thankful for good things, qualifies us for receiving better, He gives the Grace to the humble, as the Apostle affirms, St. Jam. 3.6.
for Humility makes us Set a true estimate and valve on what we receive, become's thankful for good things, Qualifies us for receiving better, He gives the Grace to the humble, as the Apostle affirms, Saint Jam. 3.6.
And gives us great complacency and satisfaction, in what we enjoy, as the best, and to learn (as St. Paul teacheth, Phil 4.11.) Therewith to be content. For which, it becomes the Beauty,
And gives us great complacency and satisfaction, in what we enjoy, as the best, and to Learn (as Saint Paul Teaches, Philip 4.11.) Therewith to be content. For which, it becomes the Beauty,
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To this man will I look, (with a peculiar favourable Aspect and Respect) viz. to the humble and contrite one. Isa. 66.2. That, with which God the Son is delighted, and becomes the comliness thereof, and (as he describes himself to be) the Glory of it;
To this man will I look, (with a peculiar favourable Aspect and Respect) viz. to the humble and contrite one. Isaiah 66.2. That, with which God the Son is delighted, and becomes the comeliness thereof, and (as he describes himself to be) the Glory of it;
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Humility being that garment, with which the Holy Ghost adorneth those it Sanctifieth, with which it covereth, what might otherwise expose their shame and nakedness, Spiritual pride.
Humility being that garment, with which the Holy Ghost adorneth those it Sanctifieth, with which it Covereth, what might otherwise expose their shame and nakedness, Spiritual pride.
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And therefore our Apostle exhorteth all Christians to be clothed with it, 1. St. Pet. 5.5. In short, Humility layeth the deepest and lowest, the firmest and solidest Foundation, bottoming on Christ, who was most Exemplary for it, who invites and calls on all true Worshippers of him to do so, with, Learn of me, to build up your Heavenly Structure, for I am meek and lowly. St. Math. 11.29.
And Therefore our Apostle exhorteth all Christians to be clothed with it, 1. Saint Pet. 5.5. In short, Humility Layeth the Deepest and lowest, the firmest and solidest Foundation, bottoming on christ, who was most Exemplary for it, who invites and calls on all true Worshippers of him to do so, with, Learn of me, to built up your Heavenly Structure, for I am meek and lowly. Saint Math. 11.29.
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On it we may erect a Fabrick, which will out-top that of the Babylonians (without being confounded in our building) even what will reach to the highest Heavens.
On it we may erect a Fabric, which will out-top that of the Babylonians (without being confounded in our building) even what will reach to the highest Heavens.
yet it will represent us equally valuable, and honorable to and amongst the best of the Sons of God, (in an ever blessed Eternity) when we appear arrayed with it:
yet it will represent us equally valuable, and honourable to and among the best of the Sons of God, (in an ever blessed Eternity) when we appear arrayed with it:
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From which, these Apostate Spirits, who were High and Mighty in their own Conceits, Proud and Lofty in their own Imaginations, were cast down into Hell, where they are reserv'd under chains of Darkness unto Judgment.
From which, these Apostate Spirits, who were High and Mighty in their own Conceits, Proud and Lofty in their own Imaginations, were cast down into Hell, where they Are reserved under chains of Darkness unto Judgement.
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From being seiz'd with the Terrors and Horrors of the one, and from being Cast and Condem'd in the other, God, in and through his Infinite mercy, grant us Grace to walk lowly, and humbly with our God.
From being seized with the Terrors and Horrors of the one, and from being Cast and Condemned in the other, God, in and through his Infinite mercy, grant us Grace to walk lowly, and humbly with our God.
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De Regno cum Deo contenderent, & quasi parum fuiss•t in partem possessionis adinitti, ex a quo d vidi totum voluerunt. Aug. de civ. L. 11. c. 11. Divisum cum Jove imperium haberent. Idem ibid. & Vives Annot.
De Regno cum God contenderent, & quasi Parum fuiss•t in partem possessionis adinitti, ex a quo d Vidi totum voluerunt. Aug. the civ. L. 11. c. 11. Divisum cum Jove imperium haberent. Idem Ibid. & Vives Annot
Ante tempus judicii, quo aeternâ damnatione puuiendi, quo tempore Daemones in Inferno cohibendis, & vexan is hominibus cessaturi sunt. Aug. de Civ. l. 8. c. 23. Item, Laur. de la Barr. ad Tertul. adv. Marc p. 208.
Ante Tempus Judicii, quo aeternâ damnation puuiendi, quo tempore Daemons in Inferno cohibendis, & vexan is hominibus cessaturi sunt. Aug. the Civ. l. 8. c. 23. Item, Laur de la Barr. ad Tertulian Advantage. Marc p. 208.
Quis enim catholicus Christianus ignorat nullum novun. Diabolum ex bonis Angelis ulterius futurum; sicut nec istum in Societatem bonorum Angelorum ulterius reditu•um. St. August. de civit. Lib. XI. — Cap. 13 p. 655.
Quis enim Catholicus Christian Ignorant nullum novun. Diabolum ex bonis Angels ulterius Future; sicut nec istum in Societatem Bonorum Angels ulterius reditu•um. Saint August. de Civit. Lib. XI. — Cap. 13 p. 655.
Peccability imply'd in the very Notion of a Creature, as the Schoolmen determine. Thom. 1. part. Ibid. Estius. lib. 2. dist. 7. 8. 9. See the most Learned Dean of St. Pauls Orig. Sacr. p. 481.
Peccability implied in the very Notion of a Creature, as the Schoolmen determine. Tom 1. part. Ibid Estius. lib. 2. Dist. 7. 8. 9. See the most Learned Dean of Saint Paul's Origin Sacred p. 481.
See Christ evidenc'd to be the Amen. p. 8. The contrary of wh•ch is positively asserted. And also the most Reverend Bishop of Dromore's Discourse of Truth. p. 2.
See christ evidenced to be the Amen. p. 8. The contrary of wh•ch is positively asserted. And also the most Reverend Bishop of Dromore's Discourse of Truth. p. 2.
Huic Naturae, quae in tantâ excellentiâ creata est, ut licet ipsa sit mutabilis, inhaerendo tamen incommutabili bono, i. e. Summo Deo, beatitudinem consequatur. Aug. de Civit. Lib. 12. Cap. 1. p. 692.
Huic Naturae, Quae in tantâ excellentiâ Created est, ut licet ipsa sit mutabilis, inhaerendo tamen incommutabili Bono, i. e. Summo God, beatitudinem consequatur. Aug. de Civit Lib. 12. Cap. 1. p. 692.
L'or gueil est une enfleure & comme une extension immoderée de l'Ame, par laquelle elle s'eleve plus qu'elle ne doit, &c. Monsieur Chambre Characters des Passions. Part. 4. p. 91.
L'or gueil est une enfleure & comme une extension immoderée de l'Ame, par laquelle elle s'eleve plus qu'elle ne doit, etc. Monsieur Chambre Characters des Passion. Part. 4. p. 91.
Natura bona quamvis mutabilis, antequam habeat voluntatem malam faciat aliquid mali hoc est ipsam Voluntatem Malam. Aug. de civit. Lib. 12. Cap. 6. p. 705.
Nature Bona Quamvis mutabilis, antequam habeat voluntatem Evil Faciat Aliquid mali hoc est ipsam Voluntatem Evil. Aug. de Civit. Lib. 12. Cap. 6. p. 705.
