I say, when I consider these, and then look upon Man as a reasonable Creature, apprehensive of Duty, and interest, and apt to be moved by hopes and fears ;
I say, when I Consider these, and then look upon Man as a reasonable Creature, apprehensive of Duty, and Interest, and apt to be moved by hope's and fears;
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'Tis possible some such Considerations might be the occasion of the Question propounded to our Saviour in the verse immediately foregoing the Text — Lord, are there Few that be saved? God is Love, and all the Creatures are His, and man a noble sort;
It's possible Some such Considerations might be the occasion of the Question propounded to our Saviour in the verse immediately foregoing the Text — Lord, Are there Few that be saved? God is Love, and all the Creatures Are His, and man a noble sort;
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And from the words thu• briefly explain'd, These Propositions offer themselves to our Consideration. I. There are many and great difficulties in Religion, The Gate is straight.
And from the words thu• briefly explained, These Propositions offer themselves to our Consideration. I. There Are many and great difficulties in Religion, The Gate is straight.
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The Difficulties arise (1) from the Depravities of our Natures, (2) from the Influences of the senses, (3) from the disorder of our passion, (4) from the power of Custom, (5) from evil example, and (6) from worldly interests and ingagements. SECT. I. I Begin with the FIRST in order, viz. That there are many and great difficulties in Religion ;
The Difficulties arise (1) from the Depravities of our Nature's, (2) from the Influences of the Senses, (3) from the disorder of our passion, (4) from the power of Custom, (5) from evil Exampl, and (6) from worldly interests and engagements. SECT. I. I Begin with the FIRST in order, viz. That there Are many and great difficulties in Religion;
And to what I have to say about it, I premise this negative Consideration, That the Difficulties of Religion do not lye in the VNDERSTANDING. Religion is a plain thing,
And to what I have to say about it, I premise this negative Consideration, That the Difficulties of Religion do not lie in the UNDERSTANDING. Religion is a plain thing,
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and 'tis no part of Religion to inquire into that, but rather It injoins us meekly to acquiesce in the plain declarations of Faith without bold scrutiny into hidden things. In short then I say, the difficulties of Religion are not in the Understanding;
and it's no part of Religion to inquire into that, but rather It enjoins us meekly to acquiesce in the plain declarations of Faith without bold scrutiny into hidden things. In short then I say, the difficulties of Religion Are not in the Understanding;
an• I now come to shew what are th• reall difficulties of Religion, an• whence they arise. SECT. II. ONe great Difficulty arise• from the depravity of ou• natures. The Scripture intimates• That we are conceived in sin• Psalm lv. 5. Trangressours fro• the womb, Isaiah xlviii. 8. an• Children of wrath, Ephes. ii. 3. An• we find by experience that we brin• vile inclinations into the worl• with us.
an• I now come to show what Are th• real difficulties of Religion, an• whence they arise. SECT. II ONe great Difficulty arise• from the depravity of ou• nature's. The Scripture intimates• That we Are conceived in sin• Psalm lv. 5. Trangressours fro• the womb, Isaiah xlviii. 8. an• Children of wrath, Ephesians ii. 3. An• we find by experience that we brin• vile inclinations into the worl• with us.
Some are naturally cruel• and injurious; proud and imperi•ous; lustful, and revengeful: O•thers, Covetous, and unjust; hu•moursome, and discontented; treacherous, and false.
some Are naturally cruel• and injurious; proud and imperi•ous; lustful, and revengeful: O•thers, Covetous, and unjust; hu•moursome, and discontented; treacherous, and false.
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and propension• that are in others whose educati•• hath been very strict and advant••geous. This I think is enough t• shew that many of our evil h••bits are from nature, and not from custom only.
and propension• that Are in Others whose educati•• hath been very strict and advant••geous. This I think is enough t• show that many of our evil h••bits Are from nature, and not from custom only.
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and naturally dispo•sed to the contrary vertues; som• by their constitutions are incline to hate Cruelty, Covetousness, lying impudence, and injustice, and are b• temper merciful, liberal, modest, tru•• and just. There are kinds of vi•ces which our natures almost uni•versally rise against,
and naturally dispo•sed to the contrary Virtues; som• by their constitutions Are incline to hate Cruelty, Covetousness, lying impudence, and injustice, and Are b• temper merciful, liberal, modest, tru•• and just. There Are Kinds of vi•ces which our nature's almost uni•versally rise against,
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And all men, except Monsters in humane form, are disposed to some vertues, such as Love to Children, and kindness to friends, and Benefactors. All this I must confess and say, because experience constrains me;
And all men, except Monsters in humane from, Are disposed to Some Virtues, such as Love to Children, and kindness to Friends, and Benefactors. All this I must confess and say, Because experience constrains me;
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But notwithstanding these last concessions, 'tis evident enough that our natures are much vitiated, and depraved; and this makes our business in the way of Religion, di•ficult. For our work is, to cleanse our Natures, and to destroy those evil Inclinations, to crucifie the old man, Rom. vi. 6. and to purge out the old leven, 1 Cor. v. 7. This is Religion, and the way of happiness, which must needs be very difficult, and uneasie. For the vices of Inclination are very dear, and grateful to us;
But notwithstanding these last concessions, it's evident enough that our nature's Are much vitiated, and depraved; and this makes our business in the Way of Religion, di•ficult. For our work is, to cleanse our Nature's, and to destroy those evil Inclinations, to crucify the old man, Rom. vi. 6. and to purge out the old leven, 1 Cor. v. 7. This is Religion, and the Way of happiness, which must needs be very difficult, and uneasy. For the vices of Inclination Are very dear, and grateful to us;
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to destroy the first-born of our natures, and to lop off our own limbs; This cannot but be very irksom and displeasant imployment, & this is one chief business;
to destroy the firstborn of our nature's, and to lop off our own limbs; This cannot but be very irksome and displeasant employment, & this is one chief business;
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and a considerable thing that makes Religion difficult. SECT. III. II. ANother difficulty ariseth from the Influence of the Senses. We are creatures of sense, and sensible things do most powerfully move us;
and a considerable thing that makes Religion difficult. SECT. III. II another difficulty arises from the Influence of the Senses. We Are creatures of sense, and sensible things do most powerfully move us;
and after we have arrived to the exercise of that, sensible objects still possess our affections, and sway our wills, and fill our Imaginations, and influence our Understandings ;
and After we have arrived to the exercise of that, sensible objects still possess our affections, and sway our wills, and fill our Imaginations, and influence our Understandings;
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Upon which accounts it was that the Platonical Philosophers declaim'd so earnestly against the body, and as•crib'd all evils, and mischief to i• calling vice NONLATINALPHABET, corporeae peste• material evils, and bodily plagu• • And the Apostle that understoo• it better, calls sin by the name 〈 ◊ 〉 Flesh. Gal. v. 17. Works of the fles• Gal. v. 19. Law of the Member• Rom. vii. 23. and cries out up•on the body of this death, Rom. vi•24.
Upon which accounts it was that the Platonical Philosophers declaimed so earnestly against the body, and as•cribed all evils, and mischief to i• calling vice, corporeae peste• material evils, and bodily plagu• • And the Apostle that understoo• it better, calls sin by the name 〈 ◊ 〉 Flesh. Gal. v. 17. Works of the fles• Gal. v. 19. Law of the Member• Rom. vii. 23. and cries out up•on the body of this death, Rom. vi•24.
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and 〈 ◊ 〉 cease from making provision for t•• Flesh, Rom. xiii. 14 and from fulfilling the lusts thereof, Gal. v. 14• To render our selves dead to th• prevalent life of sense, and sin• Rom. vi. 8. and 11. v. and to arise to a new Life, Rom. vi 4. The Life of righteousness, and Faith, Hab. ii. 4. A Life that hath other Principles, and other pleasures; other objects, and other ends, and such as neither eye hath seen, nor ear heard, nor any of the senses perceived.
and 〈 ◊ 〉 cease from making provision for t•• Flesh, Rom. xiii. 14 and from fulfilling the Lustiest thereof, Gal. v. 14• To render our selves dead to th• prevalent life of sense, and sin• Rom. vi. 8. and 11. v. and to arise to a new Life, Rom. vi 4. The Life of righteousness, and Faith, Hab. ii. 4. A Life that hath other Principles, and other pleasures; other objects, and other ends, and such as neither eye hath seen, nor ear herd, nor any of the Senses perceived.
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Yea, this is a Life that is exercised in contradiction to the judgments of sense. Its joy, is Tribulation, Iam. i. 2. It's Glory, reproaches, 2 Pet. iv. 14. It's height, is lowness, Luke xiv. 11. It's greatness, in being meanest, Mat. xx. 27.
Yea, this is a Life that is exercised in contradiction to the Judgments of sense. Its joy, is Tribulation, Iam. i. 2. It's Glory, Reproaches, 2 Pet. iv. 14. It's height, is lowness, Lycia xiv. 11. It's greatness, in being Meanest, Mathew xx. 27.
and it must needs be difficult to make us, who are so much Brutes, to be so much Angels; us, who seem to live by nothing else but sense, to live by nothing less ;
and it must needs be difficult to make us, who Are so much Brutus's, to be so much Angels; us, who seem to live by nothing Else but sense, to live by nothing less;
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This with a witness is an hard, and uneasie work, and another difficulty in Religion. SECT. IV. (III.) A Third proceeds from the natural disorder, and rag• of our passions. Our Corrupt natures are like the troubled Sea, Isa. lvii. 20.
This with a witness is an hard, and uneasy work, and Another difficulty in Religion. SECT. IV. (III.) A Third proceeds from the natural disorder, and rag• of our passion. Our Corrupt nature's Are like the troubled Sea, Isaiah lvii. 20.
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and our work in the way of Religion, is to restrain this violence, and to rectifie these disorders, and to reduce those rebellious powers under the Empire,
and our work in the Way of Religion, is to restrain this violence, and to rectify these disorders, and to reduce those rebellious Powers under the Empire,
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This, I say, Religion aims at, to raise us to the perfection of our natures, by mortifying those members, Co• iii. 5. our unruly passions and d••sires ;
This, I say, Religion aims At, to raise us to the perfection of our nature's, by mortifying those members, Co• iii. 5. our unruly passion and d••sires;
An• thereby to make us humble i• Prosperity, quiet in Adversity; m•e• under provocations, steady amid temptations; modest in our desir•s temperate in our injoyments; const••• to our resolutions, and contented i• all conditions. Here is our grea• business, and our work is this :
An• thereby to make us humble i• Prosperity, quiet in Adversity; m•e• under provocations, steady amid temptations; modest in our desir•s temperate in our enjoyments; const••• to our resolutions, and contented i• all conditions. Here is our grea• business, and our work is this:
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This is vulgarly said to be another nature, and the Apostle calls it by that name, 1 Cor. xi. 14. Doth not nature it self teach you, that if a man have long hair, it is a shame unto him? By the word Nature, the best Interpreters say onely Custom is meant;
This is vulgarly said to be Another nature, and the Apostle calls it by that name, 1 Cor. xi. 14. Does not nature it self teach you, that if a man have long hair, it is a shame unto him? By the word Nature, the best Interpreters say only Custom is meant;
But the contrary custom, in the Nations that used it not made it seem shameful and indecent • There are other places in Scripture and antient Authors, wherein Na•ture is put for Custom :
But the contrary custom, in the nations that used it not made it seem shameful and indecent • There Are other places in Scripture and ancient Authors, wherein Na•ture is put for Custom:
to be renewed in the spirit of our minds, v. 23. and to put on the new man, v. 24. To make us new hearts, Ezek. xviii. 31. and to walk in newness of life, Rom. vi. 4. This we are to do, and this we may well suppose to be hard work;
to be renewed in the Spirit of our minds, v. 23. and to put on the new man, v. 24. To make us new hearts, Ezekiel xviii. 31. and to walk in newness of life, Rom. vi. 4. This we Are to do, and this we may well suppose to be hard work;
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we cannot look out of doors, but we see vanity and folly, s•nsuality, and forgetfulness of God• Pride and Covetousness, Injustice and Intemperance, and all other kinds of evils:
we cannot look out of doors, but we see vanity and folly, s•nsuality, and forgetfulness of God• Pride and Covetousness, Injustice and Intemperance, and all other Kinds of evils:
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to strive against the stream, to learn to be good, though few are so, and not to follow a multitude to do evil, Exod. xxiii. 2. This is our busines• and this is very difficult. SECT. VI.
to strive against the stream, to Learn to be good, though few Are so, and not to follow a multitude to do evil, Exod xxiii. 2. This is our busines• and this is very difficult. SECT. VI.
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(VI.) THE last difficulty I sha•• mention, ariseth fro• Worldly interest and engagement • We have many necessities to serv• both in our Persons, and our Fam••lies.
(VI.) THE last difficulty I sha•• mention, arises fro• Worldly Interest and engagement • We have many necessities to serv• both in our Persons, and our Fam••lies.
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and we are commanded to continue in the Call•ng wherein God hath set us, 1 Cor. •ii. 20. and are warned that we be not slothful in business, Rom. xii. 11. We may take some delight also in the Creatures that God gives us, and l•ve them in their degree :
and we Are commanded to continue in the Call•ng wherein God hath Set us, 1 Cor. •ii. 20. and Are warned that we be not slothful in business, Rom. xii. 11. We may take Some delight also in the Creatures that God gives us, and l•ve them in their degree:
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And now, notwithstanding all this, Religion commands us to set our affections upon things above, Col. iii. 2. not to love the World, 1 Joh. ii. 15. to be careful for nothing Phil. iv. 6. to take no thought fo• to morrow, Mat. vi. 34. The meaning of which expressions is, That w• should love God and heavenly thing• in the chief and first place ;
And now, notwithstanding all this, Religion commands us to Set our affections upon things above, Col. iii. 2. not to love the World, 1 John ii. 15. to be careful for nothing Philip iv. 6. to take no Thought fo• to morrow, Mathew vi. 34. The meaning of which expressions is, That w• should love God and heavenly thing• in the chief and First place;
I say, by reason of the hurry we are in, amidst business and worldly delights, we many times perceive not our bounds, and so slide easily into earthly-mindedness and anxiety. And it is hard for us, who are engaged so much in the World,
I say, by reason of the hurry we Are in, amid business and worldly delights, we many times perceive not our bounds, and so slide Easily into Earthly-mindedness and anxiety. And it is hard for us, who Are engaged so much in the World,
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which sense never saw nor felt, and which the imagination it self could neve• grasp. This, no doubt, is hard exercise, and this must be done in the way of Religion ;
which sense never saw nor felt, and which the imagination it self could neve• grasp. This, no doubt, is hard exercise, and this must be done in the Way of Religion;
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CHAP. II. That the Difficulties may be overcome. The Instruments whereby it may be done, viz. Faith, Prayer, and active endeavour. They are particularly consider'd.
CHAP. II That the Difficulties may be overcome. The Instruments whereby it may be done, viz. Faith, Prayer, and active endeavour. They Are particularly considered.
The Method of endeavour proposed in plain and practicable Rules. Some Qualifications of those Rules. SECT. I. (II.) THAT those Difficulties may be overcome striving ;
The Method of endeavour proposed in plain and practicable Rules. some Qualifications of those Rules. SECT. I. (II) THAT those Difficulties may be overcome striving;
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H• never requires us to do any thin• in order to that, which is not 〈 ◊ 〉 be attained. Therefore when he wa• resolved not to be intreated for tha• stubborn and Rebellious Nation• He would not have the Proph•• pray for them, Ier. vii. 16. Pray 〈 ◊ 〉 for this people, for I will not he••• thee.
H• never requires us to do any thin• in order to that, which is not 〈 ◊ 〉 be attained. Therefore when he wa• resolved not to be entreated for tha• stubborn and Rebellious Nation• He would not have the Proph•• pray for them, Jeremiah vii. 16. Pray 〈 ◊ 〉 for this people, for I will not he••• thee.
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When one made this Profession to our Saviour, Lord, I will follow thee whithersoever thou goest, Christ tells him, that he must expect from him no worldly honours, or preferments;
When one made this Profession to our Saviour, Lord, I will follow thee whithersoever thou goest, christ tells him, that he must expect from him no worldly honours, or preferments;
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The Foxes have Holes, and the Birds of the Air have Nests, but the Son of Man hath not where to lay his head, Luk. ix. 5.8. He would not have the man, that likely might look for these, upon the opinion of his being the Messias, in the Iewish sense, one that should at last, whatever the meanness of his condition was at present, appear as a Mighty, and Triumphant temporal Monarch ;
The Foxes have Holes, and the Birds of the Air have Nests, but the Son of Man hath not where to lay his head, Luk. ix. 5.8. He would not have the man, that likely might look for these, upon the opinion of his being the Messias, in the Jewish sense, one that should At last, whatever the meanness of his condition was At present, appear as a Mighty, and Triumphant temporal Monarch;
'tis evident, that an entrance may be procured into the gate by striving, and that the difficulty may be overcome. SECT. II. THE next thing in my method is to shew, How ;
it's evident, that an Entrance may be procured into the gate by striving, and that the difficulty may be overcome. SECT. II THE next thing in my method is to show, How;
and the chief things to be believed, as encouragements and means for a victory over the Difficulties in Religion, are these; That God is reconciled to us by his Son;
and the chief things to be believed, as encouragements and means for a victory over the Difficulties in Religion, Are these; That God is reconciled to us by his Son;
and endeavours, upon the account of his Purity, and Iustice. By the Faith of his Assistance, all the objections against our striving, •hat arise from the greatness of the Difficulties, and the dispropor•ionate •malness of our strength, are answered.
and endeavours, upon the account of his Purity, and Justice By the Faith of his Assistance, all the objections against our striving, •hat arise from the greatness of the Difficulties, and the dispropor•ionate •malness of our strength, Are answered.
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And from our believing eternal rewards in another world, we have a mighty motive to engage our utmost diligence, to contest with all difficulties that would keep us from it.
And from our believing Eternal rewards in Another world, we have a mighty motive to engage our utmost diligence, to contest with all difficulties that would keep us from it.
What satisfaction is there, saith the believer, in the gratification o• my corrupt inclinations and senses • in comparison with that, which ariseth from the favour of God, and an interest in his Son ? What difficulties in my Duty, too great for Divine Aids? What pains are we to undergo in the narrow, and difficult way, that the glory which is a• the end of it, will not compensate • What is it to deny a base inclination that will undo me;
What satisfaction is there, Says the believer, in the gratification o• my corrupt inclinations and Senses • in comparison with that, which arises from the favour of God, and an Interest in his Son? What difficulties in my Duty, too great for Divine Aids? What pains Are we to undergo in the narrow, and difficult Way, that the glory which is a• the end of it, will not compensate • What is it to deny a base inclination that will undo me;
when the Spirit of the most High is at my right hand to assist me? Why should my noble Faculties, that were design'd for glorious ends, be led into infamous practices by base usages, and dishonourable Customs? What is the example of a wicked, sensual wretched world, to that of the Holy Iesus ;
when the Spirit of the most High is At my right hand to assist me? Why should my noble Faculties, that were designed for glorious ends, be led into infamous practices by base usages, and dishonourable Customs? What is the Exampl of a wicked, sensual wretched world, to that of the Holy Iesus;
and all the Army of Prophets, Apostles and Martyrs? What is there in the world, that it should be loved more than God ? and what is the Flesh, that it should have more of our time, and care, than the great interests of our Souls?
and all the Army of prophets, Apostles and Martyrs? What is there in the world, that it should be loved more than God? and what is the Flesh, that it should have more of our time, and care, than the great interests of our Souls?
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and necessary to the other two instruments of our Happiness. Besides which, it is acceptable to God, in it self, and so disposeth us for his gracious helps, by which we are enabled to overcome the Difficulties of our way.
and necessary to the other two Instruments of our Happiness. Beside which, it is acceptable to God, in it self, and so Disposeth us for his gracious helps, by which we Are enabled to overcome the Difficulties of our Way.
But when the mind is fortified with the firm belief of divine help, he attempts then with a noble vigour, which cannot miscarry, if it do not cool and faint. For he that endures to the end, shall be saved, Mat. xxiv. 13.
But when the mind is fortified with the firm belief of divine help, he attempts then with a noble vigour, which cannot miscarry, if it do not cool and faint. For he that endures to the end, shall be saved, Mathew xxiv. 13.
and 'tis that which must always accompany the exercises of Religion, and give them life, and motion. SECT. II. (II) PRayer is another means, we must use, in order to our overcoming the Difficulties of the way.
and it's that which must always accompany the exercises of Religion, and give them life, and motion. SECT. II (II) PRayer is Another means, we must use, in order to our overcoming the Difficulties of the Way.
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And 'tis very just, and fit that we should address our selves to him by •rayer, to acknowledg our own insufficiency, and d•pendence on him for the mercies we expect;
And it's very just, and fit that we should address our selves to him by •rayer, to acknowledge our own insufficiency, and d•pendence on him for the Mercies we expect;
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For 'tis by no means becoming the Divine Majesty, to vouchsafe the specialties of his Grace, and goodness to those, that are not sensible that They want them;
For it's by no means becoming the Divine Majesty, to vouchsafe the specialties of his Grace, and Goodness to those, that Are not sensible that They want them;
and are not humbled to a due apprehension of their weakness, and dependence But for such as are so, and express their humble desires in the Ardours of Holy Prayer, God never denies them the assistances of his Spirit: For if ye being evil (saith our Saviour) know how to give good gifts unto your Children,
and Are not humbled to a due apprehension of their weakness, and dependence But for such as Are so, and express their humble Desires in the Ardours of Holy Prayer, God never Denies them the assistances of his Spirit: For if you being evil (Says our Saviour) know how to give good Gifts unto your Children,
And These Divine Helps obtain'd by Faith, and Prayer, and join'd with our active constant endeavour • will not fail to enable us to overcome the Difficulties, and to procure us an entrance at the straight gate. And so I come to the Third Instrument of our Happiness, and means that we must use, implied in striving, viz. SECT. III. (III.) ACtive endeavour, in which Repentance and the fruits of it are implied;
And These Divine Helps obtained by Faith, and Prayer, and joined with our active constant endeavour • will not fail to enable us to overcome the Difficulties, and to procure us an Entrance At the straight gate. And so I come to the Third Instrument of our Happiness, and means that we must use, implied in striving, viz. SECT. III. (III.) ACtive endeavour, in which Repentance and the fruits of it Are implied;
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For Faith without works is dead, Jam. ii. 20. and Prayer, without endeavour, fruitless ; yea indeed, in the Divine estimate, it is •one at all : 'Tis bodily exercise;
For Faith without works is dead, Jam. ii. 20. and Prayer, without endeavour, fruitless; yea indeed, in the Divine estimate, it is •one At all: It's bodily exercise;
I say then, That en•eavour is necessary, and necessary in • degree so eminent, that this is always included in Faith when 'tis •aken in the highest, and noblest •vangelical sense, viz. for the Faith •hich justifies, and saves ;
I say then, That en•eavour is necessary, and necessary in • degree so eminent, that this is always included in Faith when it's •aken in the highest, and Noblest •vangelical sense, viz. for the Faith •hich Justifies, and saves;
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He doth his part, and we must do ours, (though we do that, by his help too.) He that made us without o•• selves, will not save us without o•• selves, said the Father.
He does his part, and we must do ours, (though we do that, by his help too.) He that made us without o•• selves, will not save us without o•• selves, said the Father.
but it must be imployed in the highest degree of care, and diligence. The Kingdom of Heaven suffereth violence, Mat xi. 12. and thi• violence must not be used in at heat, and sudden fit only, that cools, and dies, and contents it self with having been warm for a time.
but it must be employed in the highest degree of care, and diligence. The Kingdom of Heaven suffers violence, Mathew xi. 12. and thi• violence must not be used in At heat, and sudden fit only, that cools, and die, and contents it self with having been warm for a time.
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and in that, (after our Faith is strengthned by deep consideration, and divine assistance implored by ardent Prayer ) our course is, (I.) To abstain from all the outward actions of SIN, and to perform the external acts of the contrary vertues To cease to do evil, Isa. i. 16. is the first step.
and in that, (After our Faith is strengthened by deep consideration, and divine assistance implored by Ardent Prayer) our course is, (I) To abstain from all the outward actions of SIN, and to perform the external acts of the contrary Virtues To cease to do evil, Isaiah i. 16. is the First step.
His direction was, That they should not exact, vers. 13. and to the Souldiers asking the same question, he answers, Do violence to no man, vers. 14. These were the sins of their particular Professions, which were to be quitted, before any thing could be done higher. We have ordinarily more power over our actions, than our habits, and therefore we should begin here,
His direction was, That they should not exact, vers. 13. and to the Soldiers asking the same question, he answers, Do violence to no man, vers. 14. These were the Sins of their particular Professions, which were to be quit, before any thing could be done higher. We have ordinarily more power over our actions, than our habits, and Therefore we should begin Here,
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and resolve deeply, by divine help, to cut off those supplies that feed vitious inclinations ; For wicked habits are maintain'd by actions of wickedness ;
and resolve deeply, by divine help, to Cut off those supplies that feed vicious inclinations; For wicked habits Are maintained by actions of wickedness;
This then I say, must be don• First, and the other part of the advice must be taken with it, viz. we must •ractise the outward actions of the •ontrary vertues.
This then I say, must be don• First, and the other part of the Advice must be taken with it, viz. we must •ractise the outward actions of the •ontrary Virtues.
We must do well, when we cease to do evil. When we •urn from darkness, it must be to •ight, Acts xxvi. 18. Not from one •ind of darkness to another. When we cease to oppress, we must be •haritable ;
We must do well, when we cease to do evil. When we •urn from darkness, it must be to •ight, Acts xxvi. 18. Not from one •ind of darkness to Another. When we cease to oppress, we must be •haritable;
upon this mu•• follow next, (II.) An attempt up•n evil habi•• viz. Those that have been super• induced on us by car•lesness an• temptation, bad customs, and evil company. Every victory is a means to another;
upon this mu•• follow next, (II) an attempt up•n evil habi•• viz. Those that have been super• induced on us by car•lesness an• temptation, bad customs, and evil company. Every victory is a means to Another;
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and 'tis good policy, I think •ere, to fight the least powerful foes •irst ; the contracted habits, before we fall on the inbred natural inclinations.
and it's good policy, I think •ere, to fight the least powerful foes •irst; the contracted habits, before we fallen on the inbred natural inclinations.
While our forces are weak, •tis dangerous setting upon the •trongest holds, viz. the vices of •omplexion, which are woven into our very natures. If a man apply •ll his force where he hath not reso•ution enough to go through with what he undertakes, he receives a foyl,
While our forces Are weak, •tis dangerous setting upon the •trongest holds, viz. the vices of •omplexion, which Are woven into our very nature's. If a man apply •ll his force where he hath not reso•ution enough to go through with what he undertakes, he receives a foil,
Fall upon sin then, where 'tis weakest, where it hath least of nature, and least of temptation, and where we have arguments from reputation, and worldly interests, wherewith to war against it.
Fallen upon sin then, where it's Weakest, where it hath least of nature, and least of temptation, and where we have Arguments from reputation, and worldly interests, wherewith to war against it.
Our Faith and resolution will grow stronger by this experience, when we have triumpht over the sins of evil custom, example, and sensual indulgence. And when that is done, we must remember, that 'tis not enough that those habits are thrust out;
Our Faith and resolution will grow Stronger by this experience, when we have triumphed over the Sins of evil custom, Exampl, and sensual indulgence. And when that is done, we must Remember, that it's not enough that those habits Are thrust out;
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These I recommended under the last head, and shall say more of the introducing habits, under one that follows on purpose. (III.) The next advance in our endeavours, is, In the strength of God,
These I recommended under the last head, and shall say more of the introducing habits, under one that follows on purpose. (III.) The next advance in our endeavours, is, In the strength of God,
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This is a great work, and will require strong Faith, and many Prayers, and much time, and great watchfulness, and invincible resolution : Imploy these heartily ;
This is a great work, and will require strong Faith, and many Prayers, and much time, and great watchfulness, and invincible resolution: Employ these heartily;
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and then renew the Combat upon the encouragement of Divine assistance, and Christs merits and intercession, and the promise that sin shall not have dominion over us, Rom. vi. 14. Remember, that this is the great work, and the biggest difficulty ;
and then renew the Combat upon the encouragement of Divine assistance, and Christ merits and Intercession, and the promise that sin shall not have dominion over us, Rom. vi. 14. remember, that this is the great work, and the biggest difficulty;
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if this be not overcome, all our other labour hath been in vain, and will be lost. If this root remain, it will still bear poysonous fruit, which will be matter for temptation, and occasion of continual falling ;
if this be not overcome, all our other labour hath been in vain, and will be lost. If this root remain, it will still bear poisonous fruit, which will be matter for temptation, and occasion of continual falling;
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yet though we are contented, our condition is not safe. If we will endeavour to any purpose of duty, or security, we must proceed still after our lesser conquests, till the sins of complexion are laid dead at our feet.
yet though we Are contented, our condition is not safe. If we will endeavour to any purpose of duty, or security, we must proceed still After our lesser conquests, till the Sins of complexion Are laid dead At our feet.
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He that is born of God, sinneth not, and he cannot sin, 1 Ioh. iii. 9. Till we come to this, we are but strugling in the birth. Such a perfection as is mortifying of vitious temper, is I hope attainable, and 'tis no doubt that which Religion aims at;
He that is born of God, Sinneth not, and he cannot sin, 1 John iii. 9. Till we come to this, we Are but struggling in the birth. Such a perfection as is mortifying of vicious temper, is I hope attainable, and it's no doubt that which Religion aims At;
if Providence cut off our days before we have arrived to it, we may expect acceptance of the sincerity of our endeavours, upon the account of the merits of our Saviour:
if Providence Cut off our days before we have arrived to it, we may expect acceptance of the sincerity of our endeavours, upon the account of the merits of our Saviour:
this I mean, of subduing the darling sins of their particular Natures. But then if we rest, and please our selves with the little Victories and attainments,
this I mean, of subduing the darling Sins of their particular Nature's. But then if we rest, and please our selves with the little Victories and attainments,
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and let these our great enemies quietly alone, 'tis an argument our endeavours are not sincere, but much short of that striving, which will procure an entrance into the straight gate. The n•xt thing (and 'tis the last I shall mention) which is implyed in striving, is, (IV.) To furnish our selves, through Divine Grace, with the habits and inclinations of Holiness and Vertue.
and let these our great enemies quietly alone, it's an argument our endeavours Are not sincere, but much short of that striving, which will procure an Entrance into the straight gate. The n•xt thing (and it's the last I shall mention) which is employed in striving, is, (IV.) To furnish our selves, through Divine Grace, with the habits and inclinations of Holiness and Virtue.
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the new Nature, and new Creature, Gal. vi. 15. are not meer Names. We have observ'd that some men are of a Natural Generosity, Veracity and Sweetness ;
the new Nature, and new Creature, Gal. vi. 15. Are not mere Names. We have observed that Some men Are of a Natural Generosity, Veracity and Sweetness;
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why now should not the New Nature be as powerful as the Old? And why may not the Spirit of God, working by an active faith and endeavour, fix habits and inclinations on the Soul as prevalent as those? No doubt, it may, and doth, upon the Diviner Souls:
why now should not the New Nature be as powerful as the Old? And why may not the Spirit of God, working by an active faith and endeavour, fix habits and inclinations on the Soul as prevalent as those? No doubt, it may, and does, upon the Diviner Souls:
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or for him, that is naturally just, to oppress and make a prey of the fatherless and the widow. I say, such a degree of perfection as this, should be aim'd at, Heb. vi. 1. and we should not sit down, and slacken our endeavours on this side it.
or for him, that is naturally just, to oppress and make a prey of the fatherless and the widow. I say, such a degree of perfection as this, should be aimed At, Hebrew vi. 1. and we should not fit down, and slacken our endeavours on this side it.
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'tis a plain course I have direct•d, that will not puzzle your und•rstandings with needless niceties, nor distract your memories with multitudes. Walk in this way,
it's a plain course I have direct•d, that will not puzzle your und•rstandings with needless niceties, nor distract your memories with Multitudes. Walk in this Way,
and there is no fear, but in the strength of God, through the merits and mediation of his Son, you will overcome, and at last, enter. SECT. IV. I Had now done with this general Head, but that 'tis necessary to note three things here. (1.) Those Instruments of our happiness which we must use in striving, viz. Faith, Prayer, and active Endeavour, must all of them be employed.
and there is no Fear, but in the strength of God, through the merits and mediation of his Son, you will overcome, and At last, enter. SECT. IV. I Had now done with this general Head, but that it's necessary to note three things Here. (1.) Those Instruments of our happiness which we must use in striving, viz. Faith, Prayer, and active Endeavour, must all of them be employed.
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we must not begin, and look back, Heb. x. 38. or run a while, and stop in midd course, 1 Cor. ix. 24. and content our selves with some attainments, and think we have arrived, Phil. iii. 14.
we must not begin, and look back, Hebrew x. 38. or run a while, and stop in mid course, 1 Cor. ix. 24. and content our selves with Some attainments, and think we have arrived, Philip iii. 14.
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And hence no doubt it is, that many that seek to enter, shall not be able, and the presumed sons of the Kingdom are shut out, Mat. viii. 12. They seek, and are very desirous to be admitted;
And hence no doubt it is, that many that seek to enter, shall not be able, and the presumed Sons of the Kingdom Are shut out, Mathew viii. 12. They seek, and Are very desirous to be admitted;
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They do some thing, and strive ; but their striving is partial, or careless, or short ; by reason of which defects, they do not overcome, and shall not enter.
They do Some thing, and strive; but their striving is partial, or careless, or short; by reason of which defects, they do not overcome, and shall not enter.
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This is a dangerous Rock, and perhaps there are as many undone by cold, and half striving, as by not striving at all. He that hath done some thing, presumes he is secure ;
This is a dangerous Rock, and perhaps there Are as many undone by cold, and half striving, as by not striving At all. He that hath done Some thing, Presumest he is secure;
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He goes the round of ordinary Duties, but advanceth nothing in his way; He overcometh none of the great Difficulties, none of the Habits, or Natural Inclinations ;
He Goes the round of ordinary Duties, but Advanceth nothing in his Way; He Overcometh none of the great Difficulties, none of the Habits, or Natural Inclinations;
and therein the whole mystery of the Modern Pharisaick Godliness is discovered, and shewn to be short and insufficient. Objections against the severity of the Discourse, answered. SECT. I. (III.) THat there is a sort of striving that will not procure an entrance:
and therein the Whole mystery of the Modern Pharisaic Godliness is discovered, and shown to be short and insufficient. Objections against the severity of the Discourse, answered. SECT. I. (III.) THat there is a sort of striving that will not procure an Entrance:
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to reconcile the hopes of Heaven to our beloved sins, and to judge our conditions safe upon insufficient grounds. This multitudes do, and 'tis the great danger of our days;
to reconcile the hope's of Heaven to our Beloved Sins, and to judge our conditions safe upon insufficient grounds. This Multitudes do, and it's the great danger of our days;
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but not such as overcometh the difficulties of the way, or will procure us an entrance at the Gate. Therefore to disable the flattering, insufficient marks of Godliness, I shall discover in pursuance of the Third Proposition, How far a man may strive in the exercises of Religion,
but not such as Overcometh the difficulties of the Way, or will procure us an Entrance At the Gate. Therefore to disable the flattering, insufficient marks of Godliness, I shall discover in pursuance of the Third Proposition, How Far a man may strive in the exercises of Religion,
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And in these I shall discover a Religion that may be called Animal, to which the Natural man may attain. SECT. II. (1.) A Man may believe the Truths of the Gospel, and assent heartily to all the Articles of the Creed :
And in these I shall discover a Religion that may be called Animal, to which the Natural man may attain. SECT. II (1.) A Man may believe the Truths of the Gospel, and assent heartily to all the Articles of the Creed:
and if he proc•eds not, he is no further by this, than the faith of Devils, Jam. ii. 19. (2.) He may go on, and have a great thirst to be more acquainted with Truth ;
and if he proc•eds not, he is no further by this, than the faith of Devils, Jam. ii. 19. (2.) He may go on, and have a great thirst to be more acquainted with Truth;
He may seek it diligently in Scripture, and Sermons, and good Books, and knowing Company ; And yet do this, by the motion of no higher principle, than an inbred curiosity, and desire of knowledge ;
He may seek it diligently in Scripture, and Sermons, and good Books, and knowing Company; And yet do this, by the motion of no higher principle, than an inbred curiosity, and desire of knowledge;
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(3.) Very much concern'd to defend, and propagate his Faith; and the Pharisees were so in relation to theirs, Mat. xxiii. 15. and so have been many Professors of all the Religions that are, or ever were.
(3.) Very much concerned to defend, and propagate his Faith; and the Pharisees were so in Relation to theirs, Mathew xxiii. 15. and so have been many Professors of all the Religions that Are, or ever were.
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Men naturully love their own Tenents, and are ambitious to mould others judgments according to theirs. There is glory in being an instructer of other men;
Men naturully love their own Tenants, and Are ambitious to mould Others Judgments according to theirs. There is glory in being an instructer of other men;
and yet, upon other accounts, be far enough from being heroically virtuous. Besides, the desire of the glory of Martyrdom, and Saintship after it, may in some be stronger than the terrors of Death :
and yet, upon other accounts, be Far enough from being heroically virtuous. Beside, the desire of the glory of Martyrdom, and Saintship After it, may in Some be Stronger than the terrors of Death:
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And there is no passion in us so weak, no lust so impotent, but hath, in many instances, prevail'd over the fear of dying. Every Appetite hath had its Martyrs ; and all Religions theirs ;
And there is no passion in us so weak, no lust so impotent, but hath, in many instances, prevailed over the Fear of dying. Every Appetite hath had its Martyrs; and all Religions theirs;
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So that Martyrdom is no infallible mark, nor will it avail any thing, except sincere endeavour to overcome the greater difficulties, have gone before it.
So that Martyrdom is no infallible mark, nor will it avail any thing, except sincere endeavour to overcome the greater difficulties, have gone before it.
They may appropriate him to themselves, and be pleased mightily in the opinion of his being theirs. And yet notwithstanding this confidence, may be in the number of those seekers that shall not enter. For Christ is the Author of eternal life only to those that obey him, Heb. v. 9.
They may Appropriate him to themselves, and be pleased mightily in the opinion of his being theirs. And yet notwithstanding this confidence, may be in the number of those seekers that shall not enter. For christ is the Author of Eternal life only to those that obey him, Hebrew v. 9.
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though they have never seriously set about this work, deceive themselves by vain presumption, and in effect say, that he will dissolve or dispense with his Laws in their favour.
though they have never seriously Set about this work, deceive themselves by vain presumption, and in Effect say, that he will dissolve or dispense with his Laws in their favour.
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For he requires us to deny our selves, Mar. viii. 34. To mortifie the body, Rom. viii. 13. To love enemies, Mat. v. 44. To be Meek, Mat. xi. 29. and Patient, Jam. v. 8. and Humble, 1 Pet. v. 7. and Iust, Mat. vii. 12. and Charitable, Heb. xiii. 16. and Holy as be that called us is holy, 1 Pet. i. 15.
For he requires us to deny our selves, Mar. viii. 34. To mortify the body, Rom. viii. 13. To love enemies, Mathew v. 44. To be Meek, Mathew xi. 29. and Patient, Jam. v. 8. and Humble, 1 Pet. v. 7. and Just, Mathew vii. 12. and Charitable, Hebrew xiii. 16. and Holy as be that called us is holy, 1 Pet. i. 15.
The sum is, To rely on Christ without a resolute and steady endeavour to overcome every sin and temptation, will gain us nothing in the end but shame and disappointment:
The sum is, To rely on christ without a resolute and steady endeavour to overcome every since and temptation, will gain us nothing in the end but shame and disappointment:
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and yet if his endeavours in the practice of Christian virtues be not sutable, he will certainly come short at last. SECT. III. (II.) A Man may be very devout, and given much to Prayer, be very frequent and earnest in it ;
and yet if his endeavours in the practice of Christian Virtues be not suitable, he will Certainly come short At last. SECT. III. (II) A Man may be very devout, and given much to Prayer, be very frequent and earnest in it;
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and Hacket the Blasphemer, executed in the days of Queen Elizabeth, was a person of Seraphical Devotion, and would pray those that heard him even into transports. Basilides the cruel Duke of Mosco, is said to have his hands almost continually lifted up in Prayer,
and Hacket the Blasphemer, executed in the days of Queen Elizabeth, was a person of Seraphical Devotion, and would pray those that herd him even into transports. Basilides the cruel Duke of Moscow, is said to have his hands almost continually lifted up in Prayer,
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And we may learn hence, that the greatest gift of Prayer, and earnestness and frequency in it, is no good mark of Godliness, except it be attended with sincere, constant and virtuous endeavours.
And we may Learn hence, that the greatest gift of Prayer, and earnestness and frequency in it, is no good mark of Godliness, except it be attended with sincere, constant and virtuous endeavours.
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and such have commonly strong Imagina•ions, and zealous affections, which when they are heated, flame forth into great heights, and expressions of devotion :
and such have commonly strong Imagina•ions, and zealous affections, which when they Are heated, flame forth into great heights, and expressions of devotion:
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The warm phancy furnisheth words and matter readily and unexpectedly, which many times begets in the man a conceit that he is inspired, and that his Prayers are the breathings of the Holy Ghost ;
The warm fancy furnisheth words and matter readily and unexpectedly, which many times begets in the man a conceit that he is inspired, and that his Prayers Are the breathings of the Holy Ghost;
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when all this while, he may be really a bad man full of Envy, and Malice; Pride, and Covetousness; Scorn, and ill Nature; contempt of his Betters, and disobedience to his Governors. And while it is so, notwithstanding those glorious things, he is no further than the Pharisee. Hearty and humble desire, though imperfectly exprest,
when all this while, he may be really a bad man full of Envy, and Malice; Pride, and Covetousness; Scorn, and ill Nature; contempt of his Betters, and disobedience to his Governors. And while it is so, notwithstanding those glorious things, he is no further than the Pharisee. Hearty and humble desire, though imperfectly expressed,
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and without this pomp, and those wonders, is far more acceptable to God, who delights not in the exercises of meer Nature, Psal. cxlvii. 10. but is well pleased with the expressions of Grace in those that fear him.
and without this pomp, and those wonders, is Far more acceptable to God, who delights not in the exercises of mere Nature, Psalm cxlvii. 10. but is well pleased with the expressions of Grace in those that Fear him.
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and perhaps durst not, out of reverence, trust to his own present conceptions in a work so solemn, but useth the help of some pious form of words sutable to his desires and wants, who is duly sensible of his sins, and the necessity of overcoming them;
and perhaps durst not, out of Reverence, trust to his own present conceptions in a work so solemn, but uses the help of Some pious from of words suitable to his Desires and Wants, who is duly sensible of his Sins, and the necessity of overcoming them;
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but to shew, that the heights and vehemencies of many warm people in their unpremeditated Prayers, have nothing in them supernatural or Divine, and consequently, of themselves, they are no marks of Godliness :
but to show, that the heights and vehemencies of many warm people in their unpremeditated Prayers, have nothing in them supernatural or Divine, and consequently, of themselves, they Are no marks of Godliness:
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My aim is only to note, that there are complexional heats raised, many times by fancy and self-admiration, that look like these, in persons who really have little of God in them;
My aim is only to note, that there Are complexional heats raised, many times by fancy and self-admiration, that look like these, in Persons who really have little of God in them;
and we should take care that we are not deceived by them. Thus far also those may go that notwithstanding shall not enter. I add, SECT. IV. (III.) A Man may endeavour some things likewise, and so strive in the last sense;
and we should take care that we Are not deceived by them. Thus Far also those may go that notwithstanding shall not enter. I add, SECT. IV. (III.) A Man may endeavour Some things likewise, and so strive in the last sense;
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(1.) There is no doubt, but that an evil man may be convinced of his sin and vileness, and that even to anguish and torment. The G•ntiles, saith the Apostle, Rom. ii. 14.
(1.) There is no doubt, but that an evil man may be convinced of his sin and vileness, and that even to anguish and torment. The G•ntiles, Says the Apostle, Rom. ii. 14.
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Conscience often stings and disquiets the vilest sinners; and sometimes extorts from them lamentable confessions of their sins, and earnest declamations against them.
Conscience often stings and disquiets the Vilest Sinners; and sometime extorts from them lamentable confessions of their Sins, and earnest declamations against them.
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All this bad men may do upon the score of natural fear, and self love, and the apprehension of a future Iudgment. And now such convictions will naturally beget some endeavours :
All this bad men may do upon the score of natural Fear, and self love, and the apprehension of a future Judgement. And now such convictions will naturally beget Some endeavours:
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A convinced understanding will have some influence upon the will and affections. The mind in the unregenerate, may lust against the flesh, as that doth against it.
A convinced understanding will have Some influence upon the will and affections. The mind in the unregenerate, may lust against the Flesh, as that does against it.
If this be so, and St. Paul, a regenerate man, was in this state, it will follow, that seeking and feeble endeavour, that overcometh no difficulty, may yet procure an entrance ;
If this be so, and Saint Paul, a regenerate man, was in this state, it will follow, that seeking and feeble endeavour, that Overcometh no difficulty, may yet procure an Entrance;
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Therefore to answer it, I say, That the Apostle here is not to be understood of himself, but he describes the state of an unregenerate man, though he speaks in the first person, a Figure that was ordinary with this Apostle,
Therefore to answer it, I say, That the Apostle Here is not to be understood of himself, but he describes the state of an unregenerate man, though he speaks in the First person, a Figure that was ordinary with this Apostle,
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In this sense the best Expositors understand these expressions, and those excellent Divines of our own, Bishop Taylor, and Dr. Hammond, and others have noted to us, That this description is directly contrary to all the Characters of a regenerate man, given elsewhere by this, and the other Apostles.
In this sense the best Expositors understand these expressions, and those excellent Divines of our own, Bishop Taylor, and Dr. Hammond, and Others have noted to us, That this description is directly contrary to all the Characters of a regenerate man, given elsewhere by this, and the other Apostles.
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As he is said to be dead to sin, Rom. vi. 11. Free from sin, and the servant of Righteousness, Rom vi. 18. That he walks not after the flesh, but after the Spirit, Rom. viii. 1. •hat the law of the Spirit of life in Christ Iesus, hath made him free from the law of sin and death, Rom. viii. 2. That he overcometh the world, Joh. 5.4. He sinneth not, 1 Joh iii. 6. He hath crucified the flesh with its affections and lusts, Gal. v. 24. Which Characters of a truly regenerate person, if they be compared with those above-cited out of Rom. vii. it will appear, that they are as contrary, as 'tis possible to speak;
As he is said to be dead to since, Rom. vi. 11. Free from since, and the servant of Righteousness, Rom vi. 18. That he walks not After the Flesh, but After the Spirit, Rom. viii. 1. •hat the law of the Spirit of life in christ Iesus, hath made him free from the law of since and death, Rom. viii. 2. That he Overcometh the world, John 5.4. He Sinneth not, 1 John iii. 6. He hath Crucified the Flesh with its affections and Lustiest, Gal. v. 24. Which Characters of a truly regenerate person, if they be compared with those above-cited out of Rom. vii. it will appear, that they Are as contrary, as it's possible to speak;
For can the regenerate be full of all manner of concupiscence, and at the same time be crucified to the flesh, and ill affections and lusts? one, in whom sin revives while he dies ;
For can the regenerate be full of all manner of concupiscence, and At the same time be Crucified to the Flesh, and ill affections and Lustiest? one, in whom since revives while he die;
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and yet free from the law of sin and death? How can these things consist? To tell us, 'Tis so, and 'tis not so, and to twist such contradictions into Orthodox Paradoxes, are pretty things to please Fools and Children ;
and yet free from the law of since and death? How can these things consist? To tell us, It's so, and it's not so, and to twist such contradictions into Orthodox Paradoxes, Are pretty things to please Fools and Children;
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I think 'tis evident enough then, that the Apostle in that mistaken Chapter, relates the feeble, impotent condition of one that was convinced and strove a little, but not to purpose. And if we find our selves comprised by that description, though we may be never so sensible of the evil and danger of a sinful course, and may endeavour some small matter, but without success ;
I think it's evident enough then, that the Apostle in that mistaken Chapter, relates the feeble, impotent condition of one that was convinced and strove a little, but not to purpose. And if we find our selves comprised by that description, though we may be never so sensible of the evil and danger of a sinful course, and may endeavour Some small matter, but without success;
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For he that strives in earnest, conquers at last, and advanceth still, though all the work be not d•ne at once. So that if we endeavour and gain nothing, our endeavour is peccant, and wants Faith or Prayer for Divine aids, or constancy, or vigor ;
For he that strives in earnest, conquers At last, and Advanceth still, though all the work be not d•ne At once. So that if we endeavour and gain nothing, our endeavour is peccant, and Wants Faith or Prayer for Divine aids, or constancy, or vigor;
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which, if we went on, and attempted upon all the rest, were something: But when we stop short in these petty victories, our general state is not altered ;
which, if we went on, and attempted upon all the rest, were something: But when we stop short in these Petty victories, our general state is not altered;
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He that conquers some evil appetites, is yet a slave to others ; and though he hath prevailed over some difficulties, yet the main ones are yet behind.
He that conquers Some evil appetites, is yet a slave to Others; and though he hath prevailed over Some difficulties, yet the main ones Are yet behind.
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Thus the imperf•ct striver masters, it may be, his beastly appetite to intemperate drinking, but is yet under the power of love of Riches, and vain pleasure. He ceaseth from open debauchery, but entertains spiritual wickedness in his heart:
Thus the imperf•ct striver Masters, it may be, his beastly appetite to intemperate drinking, but is yet under the power of love of Riches, and vain pleasure. He ceases from open debauchery, but entertains spiritual wickedness in his heart:
Then shall I not be ashamed, when I have regard to all thy Commandments, saith the Kingly Prophet, Psal. cxix. 6. 'Tis shameful to give off, when our work is but half done;
Then shall I not be ashamed, when I have regard to all thy commandments, Says the Kingly Prophet, Psalm cxix. 6. It's shameful to give off, when our work is but half done;
To cease to be prophane, is something as a passage, but nothing for an end. We are not Saints as soon as we are civil. 'Tis not only gross sins that are to be overcome. The wages of sin is death, not only of the great and capital, but of the smallest, if they are indulged.
To cease to be profane, is something as a passage, but nothing for an end. We Are not Saints as soon as we Are civil. It's not only gross Sins that Are to be overcome. The wages of since is death, not only of the great and capital, but of the Smallest, if they Are indulged.
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The Pharisee applauded himself, that he was not like the Extortioners, Adulterers, and unjust, nor like the Publican, that came to pray with him, Luk. xviii. 11.
The Pharisee applauded himself, that he was not like the Extortioners, Adulterers, and unjust, nor like the Publican, that Come to pray with him, Luk. xviii. 11.
'Tis unsafe then to content our selves with this, that our sins are not foul and great; those we account little ones may prove as fatal, yea they are sometimes more dangerous :
It's unsafe then to content our selves with this, that our Sins Are not foul and great; those we account little ones may prove as fatal, yea they Are sometime more dangerous:
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we excuse and make Apologies for them, and fancy that Hearing, and Prayer, and Confession are atonements enough for these. Upon which accounts I am apt to believe, that the less notorious Vices have ruined as many as the greatest Abominations.
we excuse and make Apologies for them, and fancy that Hearing, and Prayer, and Confessi Are atonements enough for these. Upon which accounts I am apt to believe, that the less notorious Vices have ruined as many as the greatest Abominations.
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The sum is, We may overcome some sins, and turn from the grosser sort of wickedness, and yet if we endeavour not to subdue the rest, we are still in the condition of unregeneracy and death, and though we thus seek, we shall not enter.
The sum is, We may overcome Some Sins, and turn from the grosser sort of wickedness, and yet if we endeavour not to subdue the rest, we Are still in the condition of unregeneracy and death, and though we thus seek, we shall not enter.
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and be exceedingly pleased and affected with the Word, and yet be an evil Man, and in a bad state. Herod heard Iohn Baptist gladly, Mark vi. 20. and he that received the seed into stony places, received it joyfully, Mat. xiii. 20. Zeal for hearing doth not always arise from a conscientious desire to learn, in order to practise, but sometimes it proceeds from an itch after novelty and notions, or an ambition to be famed for Godliness ;
and be exceedingly pleased and affected with the Word, and yet be an evil Man, and in a bad state. Herod herd John Baptist gladly, Mark vi. 20. and he that received the seed into stony places, received it joyfully, Mathew xiii. 20. Zeal for hearing does not always arise from a conscientious desire to Learn, in order to practise, but sometime it proceeds from an itch After novelty and notions, or an ambition to be famed for Godliness;
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and when it doth so, we gain but little by it: yea, we are dangerously tempted to take this for an infallible token of our Saintship, and so to content our selves with this Religion of the ear, and to disturb every body with the abundance of our disputes and talk, while we neglect our own spirits, and let our unmortified affections and inclinations rest in quiet, under the shadow of these specious services.
and when it does so, we gain but little by it: yea, we Are dangerously tempted to take this for an infallible token of our Saintship, and so to content our selves with this Religion of the ear, and to disturb every body with the abundance of our disputes and talk, while we neglect our own spirits, and let our unmortified affections and inclinations rest in quiet, under the shadow of these specious services.
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and such are those that have itching ears, under the power of vitious habits and inclinations. An earnest diligent hearer then, may be one of those who seeks, and is shut out. And so may (2.) He that Fasts much, and severely :
and such Are those that have itching ears, under the power of vicious habits and inclinations. an earnest diligent hearer then, may be one of those who seeks, and is shut out. And so may (2.) He that Fasts much, and severely:
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They abstained from all things pleasant to them, and put on sackcloth, and sowre looks, and mourned bitterly, and hung down the head, and sate in ashes ;
They abstained from all things pleasant to them, and put on Sackcloth, and sour looks, and mourned bitterly, and hung down the head, and sat in Ashes;
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so that one might have taken these for very holy, penitent, mortified people, that had a great antipathy against their sins, and abhorrence of themselves for them:
so that one might have taken these for very holy, penitent, mortified people, that had a great antipathy against their Sins, and abhorrence of themselves for them:
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but fasted for strife and debate, Isa. lviii. 4. Their Fasts were not such as he had chosen, to loose the bands of wickedness, to undo the heavy burden;
but fasted for strife and debate, Isaiah lviii. 4. Their Fasts were not such as he had chosen, to lose the bans of wickedness, to undo the heavy burden;
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and to let the oppressed free, vers. 6. But they continued, notwithstanding their Fasts, and Gods admonitions by his Prophets, to oppress the widow, and fatherless, and poor, Zach. vii. 10.
and to let the oppressed free, vers. 6. But they continued, notwithstanding their Fasts, and God's admonitions by his prophets, to oppress the widow, and fatherless, and poor, Zach vii. 10.
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Thus meer natural and evil men sometimes put on the garb of Mortification, and exercise rigors upon their bodies, and external persons, in exchange for the indulgences they allow their beloved appetites ;
Thus mere natural and evil men sometime put on the garb of Mortification, and exercise rigors upon their bodies, and external Persons, in exchange for the Indulgences they allow their Beloved appetites;
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especially of the love of Christ to sinners, which he may frequently speak of with much earnestness and affection, and have that dear name always at his tongues end to begin and close all his sayings;
especially of the love of christ to Sinners, which he may frequently speak of with much earnestness and affection, and have that dear name always At his tongues end to begin and close all his sayings;
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And though such talk earnestly of the love of Christ, and express a mighty love to his name, yet this may be too without any real conformity unto him in his Life, and Laws. The Jews spoke much of Moses, in him they believed, and in him they trusted, Iohn v. 45. His name was a sweet sound to their ears, and 'twas very pleasant upon their tongues ;
And though such talk earnestly of the love of christ, and express a mighty love to his name, yet this may be too without any real conformity unto him in his Life, and Laws. The jews spoke much of Moses, in him they believed, and in him they trusted, John v. 45. His name was a sweet found to their ears, and 'twas very pleasant upon their tongues;
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but may arrive to some things that are accounted greater heights, and are really more, and spiritual, and refined. To instance. SECT. V. (I.) THey may have some love to God, Goodness, and good men. The Soul naturally loves beauty, and perfection ;
but may arrive to Some things that Are accounted greater heights, and Are really more, and spiritual, and refined. To instance. SECT. V. (I) THey may have Some love to God, goodness, and good men. The Soul naturally loves beauty, and perfection;
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The reason that that love takes no hold of the passions in wicked men, is, partly because they are diverted from the thoughts of Him, by the objects of sense ;
The reason that that love Takes no hold of the passion in wicked men, is, partly Because they Are diverted from the thoughts of Him, by the objects of sense;
but chiefly, because they consider him as their enemy, and therefore can have no complacency, or delight in him, who they think hath nothing but thoughts of enmity, and displeasure against them.
but chiefly, Because they Consider him as their enemy, and Therefore can have no complacency, or delight in him, who they think hath nothing but thoughts of enmity, and displeasure against them.
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that they are his chosen, and his darlings, whom he loved from eternity, and to whom he hath given his Son, and his Spirit, and will give Himself, in a way of the fullest enjoyment:
that they Are his chosen, and his darlings, whom he loved from eternity, and to whom he hath given his Son, and his Spirit, and will give Himself, in a Way of the Fullest enjoyment:
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Then, the Love that before was only an esteem in the understanding, doth kindle in the affections by the help of the conceit of Gods loving them so dearly, and the passion thus heated, runs out,
Then, the Love that before was only an esteem in the understanding, does kindle in the affections by the help of the conceit of God's loving them so dearly, and the passion thus heated, runs out,
while yet all this, is but meer animal love, excited chie•ly, by the love of our selves, not of the Divine Perfections. And it commonly goes no further,
while yet all this, is but mere animal love, excited chie•ly, by the love of our selves, not of the Divine Perfections. And it commonly Goes no further,
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then to earnest expressions of extraordinary love to God in our Prayers, and Discourses, while it appears not in any singular obedience to his Laws, or generous, and universal love to mankind:
then to earnest expressions of extraordinary love to God in our Prayers, and Discourses, while it appears not in any singular Obedience to his Laws, or generous, and universal love to mankind:
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And on the contrary, If a man say, I love God, and hateth his brother, he is a lyar, John iv. 20. Charity then, and universal obedience are the true arguments, and expressions of our love to God;
And on the contrary, If a man say, I love God, and hates his brother, he is a liar, John iv. 20. Charity then, and universal Obedience Are the true Arguments, and expressions of our love to God;
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and these suppose a victory over corrupt inclinations, and self-will. But the other love which ariseth from the conceit of our special dearness to God upon insufficient grounds;
and these suppose a victory over corrupt inclinations, and self-will. But the other love which arises from the conceit of our special dearness to God upon insufficient grounds;
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that goes no further then to some suavities, and pleasant fancies within our selves; and some passionate complements of the Image we have set up in our imaginations.
that Goes no further then to Some Suavities, and pleasant fancies within our selves; and Some passionate compliments of the Image we have Set up in our Imaginations.
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every man loves these in Idea. The vilest sinner takes part in his affections with the vertuous and religious, when he seeth them described in History or Romance ;
every man loves these in Idea. The Vilest sinner Takes part in his affections with the virtuous and religious, when he sees them described in History or Romance;
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The conscience of vertue, and of the excellency of Religion, may produce this in the meer natural man, who is under the dominion of vile inclinations, and affections ;
The conscience of virtue, and of the excellency of Religion, may produce this in the mere natural man, who is under the dominion of vile inclinations, and affections;
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Our love to God and goodness will not stead us, except it be prevalent. And as the love described may be natural, and a meer animal man may arrive unto it: So,
Our love to God and Goodness will not stead us, except it be prevalent. And as the love described may be natural, and a mere animal man may arrive unto it: So,
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Hot tempers are eager, where they take either kindness or displeasure. The natural man that hath an animal love to Religion, may be violent in speaking,
Hight tempers Are eager, where they take either kindness or displeasure. The natural man that hath an animal love to Religion, may be violent in speaking,
and acting for things appertaining to it. If his temper be devotional and passionate, he becomes a mighty zealot, and fills all places with the fame of his godliness :
and acting for things appertaining to it. If his temper be devotional and passionate, he becomes a mighty zealot, and fills all places with the fame of his godliness:
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His natural fire moves this way, and makes a mighty blaze. Ahab was very zealous, and 'tis like 'twas not only his own interest that made him so, 2 Kings x. 16.
His natural fire moves this Way, and makes a mighty blaze. Ahab was very zealous, and it's like 'twas not only his own Interest that made him so, 2 Kings x. 16.
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Though they were Hypocrites, yet they were such, as, in many things, deceived themselves, as well as others. They were zealous for their Traditions, and they believ'd 'twas their duty to be so.
Though they were Hypocrites, yet they were such, as, in many things, deceived themselves, as well as Others. They were zealous for their Traditions, and they believed 'twas their duty to be so.
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one while the sweet humours enliven the imagination, and present it with all things that are pleasant and agreeable. And then, the black blood succeeds, which begets clouds,
one while the sweet humours enliven the imagination, and present it with all things that Are pleasant and agreeable. And then, the black blood succeeds, which begets Clouds,
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and darkness, and fills the fancy with things frightful, and uncomfortable. And there are very few but feel such varieties in a degree in themselves• Now while the sweet blood and •••mours prevail, the person whose complexion inclines him to Religion,
and darkness, and fills the fancy with things frightful, and uncomfortable. And there Are very few but feel such varieties in a degree in themselves• Now while the sweet blood and •••mours prevail, the person whose complexion inclines him to Religion,
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and then, believes that the Holy Ghost is the Author of all this, and that God is in him of a truth, in a special way of Manifestation, and vouchsafement. This is one of the greatest Heights of the Animal Religion, and many times it proceeds from nothing more Divine. For when melancholick vapours prevail again, the imagination is overcast, and the fancy possest by dismal and uncomfortable thoughts:
and then, believes that the Holy Ghost is the Author of all this, and that God is in him of a truth, in a special Way of Manifestation, and vouchsafement. This is one of the greatest Heights of the Animal Religion, and many times it proceeds from nothing more Divine. For when melancholic vapours prevail again, the imagination is overcast, and the fancy possessed by dismal and uncomfortable thoughts:
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or rather in a better state, since 'tis better to be humbled with reason, then to be lifted up without it. Such effects as these do meer natural passions and imaginations produce,
or rather in a better state, since it's better to be humbled with reason, then to be lifted up without it. Such effects as these do mere natural passion and Imaginations produce,
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when they are tinctured and heightned by religious melancholy. To deny ones self, and to overcome ones passions, and to live in a course of a sober vertue, is much more Divine, then all this.
when they Are tinctured and heightened by religious melancholy. To deny ones self, and to overcome ones passion, and to live in a course of a Sobrium virtue, is much more Divine, then all this.
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and the Scripture calls them great peace, Ps. cxix. 165. and joy in believing, Rom. xv. 13. and the peace of God that passeth all understanding, Phil. iv. 7.
and the Scripture calls them great peace, Ps. cxix. 165. and joy in believing, Rom. xv. 13. and the peace of God that passes all understanding, Philip iv. 7.
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But then, these Divine vouchsafements are not rapturous, or •cstatical. They are no sudden flashes that are gone in a moment, leaving the soul in the regions of sorrow, and despair;
But then, these Divine vouchsafements Are not rapturous, or •cstatical. They Are no sudden flashes that Are gone in a moment, leaving the soul in the regions of sorrow, and despair;
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but sober lasting comforts, that are the rewards and results of vertue; the rejoycings of a good conscience, 2 Cor. i. 12. and the manifestations of God to those rare souls, who have overcome the evils of their natures, and the difficulties of the way, or are vigorously pressing on towards this mark, Phil. iii. 14.
but Sobrium lasting comforts, that Are the rewards and results of virtue; the rejoicings of a good conscience, 2 Cor. i. 12. and the manifestations of God to those rare Souls, who have overcome the evils of their nature's, and the difficulties of the Way, or Are vigorously pressing on towards this mark, Philip iii. 14.
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But for such as have only the forms of godliness, I have mentioned, while the evil inclinations and habits are indulged, whatever they pretend, all the sweets they talk of, are but the imagery of dreams, and the pleasant delusions of their fancies. SECT. VI.
But for such as have only the forms of godliness, I have mentioned, while the evil inclinations and habits Are indulged, whatever they pretend, all the sweets they talk of, Are but the imagery of dreams, and the pleasant delusions of their fancies. SECT. VI.
and if one that shall eventually be shut out, may do all this, what shall become of the generality of Religious men that never do so much ? And if all this be short, what will be available? who then shall be saved?
and if one that shall eventually be shut out, may do all this, what shall become of the generality of Religious men that never do so much? And if all this be short, what will be available? who then shall be saved?
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And he hath told us, That except our Righteousness exceed the Righteousness of the Scribes and Pharisees, we shall in no wise enter into the Kingdom of heaven, Mat. v. 20.
And he hath told us, That except our Righteousness exceed the Righteousness of the Scribes and Pharisees, we shall in no wise enter into the Kingdom of heaven, Mathew v. 20.
yea they went beyond marry of our glorious Professors, who yet think themselves in an high form of Godliness. They believed their Religion firmly, and Prayed frequently and fervently, and Fasted severely ;
yea they went beyond marry of our glorious Professors, who yet think themselves in an high from of Godliness. They believed their Religion firmly, and Prayed frequently and fervently, and Fasted severely;
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and were very punctual in all the duties of outward Worship ; and in many things supererrogated and went beyond what was commanded : Such zealous people were They ;
and were very punctual in all the duties of outward Worship; and in many things supererogated and went beyond what was commanded: Such zealous people were They;
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and They separated from the conversations and customs of oth•r Iews, upon the account of their supposed greater Holiness and Purity. These were heights to which the Pharisees arrived;
and They separated from the conversations and customs of oth•r Iews, upon the account of their supposed greater Holiness and Purity. These were heights to which the Pharisees arrived;
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when our Saviour saith, that the Pharisaick Righteousness must be exceeded, the meaning is not, That a greater degree of every thing the Pharisees did, is necessary ;
when our Saviour Says, that the Pharisaic Righteousness must be exceeded, the meaning is not, That a greater degree of every thing the Pharisees did, is necessary;
but we must do that whith in the nature and kind of it is better and more acceptable to God, viz. That whereas they placed their Religion in strict Fastings, and nice observations of Festivals ;
but we must do that vuhith in the nature and kind of it is better and more acceptable to God, viz. That whereas they placed their Religion in strict Fastings, and Nicaenae observations of Festivals;
since, though we find not those heats, and specious things in our selves which we observe in them, yet if we are more meek, and modest, and patient, and charitable, and humble, and just, our case is better ;
since, though we find not those heats, and specious things in our selves which we observe in them, yet if we Are more meek, and modest, and patient, and charitable, and humble, and just, our case is better;
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But (2.) I expect it should be again Objected against this severity of Discourse, That our Saviour saith, Mat. xi. 20. That his yoke is easie and his burden is light :
But (2.) I expect it should be again Objected against this severity of Discourse, That our Saviour Says, Mathew xi. 20. That his yoke is easy and his burden is Light:
For the words look as cross to the expressions of the same Divine Author, concerning the straightness of the Gate, and narrowness of the Way, as to any thing I have delivered from those infallible sayings. Therefore to remove the semblance of contrariety, which the objected Text seems to have to those others, and to my Discourse, we may observe,
For the words look as cross to the expressions of the same Divine Author, Concerning the straightness of the Gate, and narrowness of the Way, as to any thing I have Delivered from those infallible sayings. Therefore to remove the semblance of contrariety, which the objected Text seems to have to those Others, and to my Discourse, we may observe,
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And whereas 'tis added, [ My Burden is light ] I think by this, we are to understand, That his Commands are not of that burdensome nature, that the Ceremonies of the Iewish Laws were:
And whereas it's added, [ My Burden is Light ] I think by this, we Are to understand, That his Commands Are not of that burdensome nature, that the Ceremonies of the Jewish Laws were:
and which of our selves we should choose to live under, were we freed from the intanglements of the World, and interests of Flesh. So that neither doth this Objection signifie any thing against the scope of my Discourse.
and which of our selves we should choose to live under, were we freed from the entanglements of the World, and interests of Flesh. So that neither does this Objection signify any thing against the scope of my Discourse.
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(6) The certain mark whereby to know our state. (7) The power of Godliness, and the Forms of it. SECT. I. AND now I am at liberty to descend to the Improvement of what I have said;
(6) The certain mark whereby to know our state. (7) The power of Godliness, and the Forms of it. SECT. I. AND now I am At liberty to descend to the Improvement of what I have said;
We have seen that 'tis the great business of Religion to overcome evil Inclinations, and the prevailing influence of sense, and passion, and evil customs and example and worldly affections ;
We have seen that it's the great business of Religion to overcome evil Inclinations, and the prevailing influence of sense, and passion, and evil customs and Exampl and worldly affections;
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And therefore the state of Nature consists in the power, and prevalency of These. This is that the Scripture calls the Old man, Eph. iv. 22. The Image of the earthy, 1 Cor. xv. Flesh, Gal v. 17. Death, Rom. vii. 24. Darkness, John iii. 19. and old leaven, 1 Cor. v. 7. On the contrary, The state of Grace is a state of sincere striving against them;
And Therefore the state of Nature consists in the power, and prevalency of These. This is that the Scripture calls the Old man, Ephesians iv. 22. The Image of the earthy, 1 Cor. xv. Flesh, Gall v. 17. Death, Rom. vii. 24. Darkness, John iii. 19. and old leaven, 1 Cor. v. 7. On the contrary, The state of Grace is a state of sincere striving against them;
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And the Divine Nature, 2 Pet. i. 4. the image of the heavenly, 1 Cor. xv. 20. The Spirit, Gal. v. 16. Light, Ephes. v. 8. and Life, 1 Joh. iii. 14. when 'tis arriv'd to more compleatness, and perfection. For our fuller understanding this, we may consider, That grace is taken (1) for Divine favour ; (2) for Christian Vertue. As it signifies Divine favour, so it is used, (1) For those helps and aids God affords us, viz. the Gospel, Joh. i. 17. and the influences of his Spirit, 1 Cor. xii. 9. In this sense we are deliver'd from the state of nature by Baptism, viz. We are intitled to divine helps, which is a kind of regeneration ;
And the Divine Nature, 2 Pet. i. 4. the image of the heavenly, 1 Cor. xv. 20. The Spirit, Gal. v. 16. Light, Ephesians v. 8. and Life, 1 John iii. 14. when it's arrived to more completeness, and perfection. For our fuller understanding this, we may Consider, That grace is taken (1) for Divine favour; (2) for Christian Virtue. As it signifies Divine favour, so it is used, (1) For those helps and aids God affords us, viz. the Gospel, John i. 17. and the influences of his Spirit, 1 Cor. xii. 9. In this sense we Are Delivered from the state of nature by Baptism, viz. We Are entitled to divine helps, which is a kind of regeneration;
But then in Baptism, we are brought into the world of the spirit, that is, are put under its influences, and are assured of its aids, and so are morally born again ;
But then in Baptism, we Are brought into the world of the Spirit, that is, Are put under its influences, and Are assured of its aids, and so Are morally born again;
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so that we may observe that there may be a distinction between a state of grace, and a state of salvation. A state of Grace in the former sense, is a condition assisted by the influences of Gods Spirit, and all baptized persons are in that. But if they use not those h•lps, they are not in Gods special favour;
so that we may observe that there may be a distinction between a state of grace, and a state of salvation. A state of Grace in the former sense, is a condition assisted by the influences of God's Spirit, and all baptised Persons Are in that. But if they use not those h•lps, they Are not in God's special favour;
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Thus of the state of Grace in the first sense as taken for divine favour. (2) The word is also used for Christian Vertue, 2 Peter iii. 18. and vertue is call'd grace, because 'tis wrought in us by the assistance of Gods Spirit and the light of the Gospel, which are divine favours;
Thus of the state of Grace in the First sense as taken for divine favour. (2) The word is also used for Christian Virtue, 2 Peter iii. 18. and virtue is called grace, Because it's wrought in us by the assistance of God's Spirit and the Light of the Gospel, which Are divine favours;
and I have done it, because there is ofttimes much confusion in mens discourses about Grace, and Nature, from which much trouble and many controversies have arisen.
and I have done it, Because there is ofttimes much confusion in men's discourses about Grace, and Nature, from which much trouble and many controversies have arisen.
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and will appear to be very sound and true, notwithstanding the petty exceptions of those, that understand not what they say, nor whereof they affirm. SECT. II. (II) I may infer, That the great design of Religion and the Gospel is to perfect Humane nature.
and will appear to be very found and true, notwithstanding the Petty exceptions of those, that understand not what they say, nor whereof they affirm. SECT. II (II) I may infer, That the great Design of Religion and the Gospel is to perfect Humane nature.
The perfection of our natures consists (as I have intimated) in the subjection, and subordination of the affections and passions to the Mind, as it is inlightned,
The perfection of our nature's consists (as I have intimated) in the subjection, and subordination of the affections and passion to the Mind, as it is enlightened,
But to cure our ill natures, to govern our passions, to moderate our desires, to throw out pride and envy, and all uncharitable surmisals, with the other spiritual sorts of wickedness;
But to cure our ill nature's, to govern our passion, to moderate our Desires, to throw out pride and envy, and all uncharitable surmisals, with the other spiritual sorts of wickedness;
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So that whatever doth not tend to make us some way or other really better: better in our selves, and better in all Relations, as fathers, and children, and husbands and wives, and subjects, and governours, and neighbours, and friends, is not Religion;
So that whatever does not tend to make us Some Way or other really better: better in our selves, and better in all Relations, as Father's, and children, and Husbands and wives, and subject's, and Governors, and neighbours, and Friends, is not Religion;
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It may be a form of Godliness, but 'tis nothing to the life, and power. And where we see not this effect of Religion, let the professor of it be never so high and glorious in his profession, we may yet conclude that either his Religion is not good, or that he only pretends, and really hath it not.
It may be a from of Godliness, but it's nothing to the life, and power. And where we see not this Effect of Religion, let the professor of it be never so high and glorious in his profession, we may yet conclude that either his Religion is not good, or that he only pretends, and really hath it not.
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This I take to be a consideration of great moment and great certainty, viz. That Christian Religion aims at the bettering and perfecting of our natures. For the things it commands relate either to worship, or vertue. The instances of external worship are prayer, and praise ;
This I take to be a consideration of great moment and great certainty, viz. That Christian Religion aims At the bettering and perfecting of our nature's. For the things it commands relate either to worship, or virtue. The instances of external worship Are prayer, and praise;
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and keep us under a sense of God, and prepare us for union with him, which is the highest perfection of which the creature is capable Thus the outward acts of worship tend to our happiness;
and keep us under a sense of God, and prepare us for Union with him, which is the highest perfection of which the creature is capable Thus the outward acts of worship tend to our happiness;
both those that respect us in a personal, and those others that relate to us as members of Societies. Thus humility recommended, Mat. v. 3. Meekness blest, v. 5. purity, v. 8. are vertues that accomplish our particular persons, and make us happy in our selves.
both those that respect us in a personal, and those Others that relate to us as members of Societies. Thus humility recommended, Mathew v. 3. Meekness blessed, v. 5. purity, v. 8. Are Virtues that accomplish our particular Persons, and make us happy in our selves.
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and 'tis in it self a great beauty and ornament, since it ariseth from the due order, and government of our faculties. Purity also, which comprehends temperance of all sorts, frees us from the tormenting importunity of those desires, that drag us out of our selves,
and it's in it self a great beauty and ornament, since it arises from the due order, and government of our faculties. Purity also, which comprehends temperance of all sorts, frees us from the tormenting importunity of those Desires, that drag us out of our selves,
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But there are other vertues that Christianity enjoyns, which have a more direct tendency to the happiness of others, as Iustice, Mat. vii. 12. Charity, 1 Cor. 13. Loyalty, Rom. xiii.
But there Are other Virtues that Christianity enjoins, which have a more Direct tendency to the happiness of Others, as justice, Mathew vii. 12. Charity, 1 Cor. 13. Loyalty, Rom. xiii.
Where there is not Loyalty, and conscionable submission to Governours, the publique is upon every occasion of commotion, involv'd in infinite miseries, and disasters.
Where there is not Loyalty, and conscionable submission to Governors, the public is upon every occasion of commotion, involved in infinite misery's, and disasters.
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So that all the precepts of our Religion are in their own nature proper instruments to make us happy; and they had been methods of Felicity to be chosen by all reasonable creatures,
So that all the Precepts of our Religion Are in their own nature proper Instruments to make us happy; and they had been methods of Felicity to be chosen by all reasonable creatures,
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and cleared them from many corruptions that were grown upon them, through ignorance and vice, the glosses of the Iews, and false conceits of the Gentiles ;
and cleared them from many corruptions that were grown upon them, through ignorance and vice, the Glosses of the Iews, and false conceits of the Gentiles;
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and he inforced them anew by his Authority, and the knowledg he gave of divine aids, and greater rewards, and punishments, then were understood before;
and he enforced them anew by his authority, and the knowledge he gave of divine aids, and greater rewards, and punishments, then were understood before;
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yea he inlarged it in some instances, such as loving enemies, and forgiving injuries. Thus Christ Iesus taught morality, viz. the way of living like men ;
yea he enlarged it in Some instances, such as loving enemies, and forgiving injuries. Thus christ Iesus taught morality, viz. the Way of living like men;
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For all Religion and all duties respect either God, our neighbour, or our selves, and the duties that relate to these two last, are moral vertues. The Apostle St. Iames counted these Moralities of visiting the Widow and Fatherless, to be the pure Religion and undefiled • Jam. i. 17.
For all Religion and all duties respect either God, our neighbour, or our selves, and the duties that relate to these two last, Are moral Virtues. The Apostle Saint James counted these Moralities of visiting the Widow and Fatherless, to be the pure Religion and undefiled • Jam. i. 17.
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and our neighbour, as our selves, Math. xxii. 13. which latter contains the duties of morality. And that which the grace of God in the Gospel teacheth, according to St Paul is, to live soberly, righteously, and godly in this present world, Tit. ii. 11. There is no godliness without morality. All the fruits of the Spirit reckon'd up Gal. v. 22. are moral virtues. And when we are commanded to gro• in grace, 2 Pet. iii. 18. vertue is partly understood.
and our neighbour, as our selves, Math. xxii. 13. which latter contains the duties of morality. And that which the grace of God in the Gospel Teaches, according to Saint Paul is, to live soberly, righteously, and godly in this present world, Tit. ii. 11. There is no godliness without morality. All the fruits of the Spirit reckoned up Gal. v. 22. Are moral Virtues. And when we Are commanded to gro• in grace, 2 Pet. iii. 18. virtue is partly understood.
and the whole mystery of the new Godliness is lay'd in frequent hearing, and devout seraphick talk, luscious phancies, new lights, incomes, manifestations, sealings, in-dwellings, and such like.
and the Whole mystery of the new Godliness is laid in frequent hearing, and devout seraphic talk, luscious fancies, new lights, incomes, manifestations, sealings, in-dwellings, and such like.
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Thus Antinomianism, and all kinds of Phanaticism have made their way by the disparagement of morality, and men have learnt to believe themselves the chosen, pretious people,
Thus Antinomianism, and all Kinds of Fanaticism have made their Way by the disparagement of morality, and men have learned to believe themselves the chosen, precious people,
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while their hearts have been full of malice, and bitterness, and their hands of violence, while they despised dominions, and spoke evil of dignities, rebel'd against the Government, destroyed publique peace,
while their hearts have been full of malice, and bitterness, and their hands of violence, while they despised Dominions, and spoke evil of dignities, rebelled against the Government, destroyed public peace,
and endeavoured to bring all into misery, and confusions. 'Tis this diabolical project of dividing morality from Religion, that hath given rise and occasion to all these villanies. And while the practisers of such things have assumed the name of the only godly, Godliness it self hath been brought into disgrace by them;
and endeavoured to bring all into misery, and confusions. It's this diabolical project of dividing morality from Religion, that hath given rise and occasion to all these villainies. And while the practisers of such things have assumed the name of the only godly, Godliness it self hath been brought into disgrace by them;
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and Atheism incouraged to shew it self, in open defiance to Religion. Yea, through the indiscretions, and inconsiderateness of some preachers, the phantastry, and vain babble of others, and the general disposition of the people to admire what makes a great shew, and pretends to more then ordinary spirituality ;
and Atheism encouraged to show it self, in open defiance to Religion. Yea, through the indiscretions, and inconsiderateness of Some Preachers, the phantastry, and vain babble of Others, and the general disposition of the people to admire what makes a great show, and pretends to more then ordinary spirituality;
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things are, in many places, come to that pass, that those who teach Christian vertue, and Religion, in plainness and simplicity without senseless phrases, and phantastick affectations, shall be reckon'd for dry moralists, and such as understand nothing of the life, and power of Godliness. Yea, those people have been so long used to gibberish and canting, that they cannot understand plain sense ;
things Are, in many places, come to that pass, that those who teach Christian virtue, and Religion, in plainness and simplicity without senseless phrases, and fantastic affectations, shall be reckoned for dry moralists, and such as understand nothing of the life, and power of Godliness. Yea, those people have been so long used to gibberish and canting, that they cannot understand plain sense;
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or that he would reconcile us to Gentilism, and Heathen Worship. The danger and vanity of which ignorant humour, the contempt of morality, is apparent in the whole scope of my Discourse,
or that he would reconcile us to Gentilism, and Heathen Worship. The danger and vanity of which ignorant humour, the contempt of morality, is apparent in the Whole scope of my Discourse,
and therefore I add no more concerning it here; but proceed to another Inference, which is, SECT. IV. (IV.) That Grace and the new Nature, make their way by degrees on the soul ;
and Therefore I add no more Concerning it Here; but proceed to Another Inference, which is, SECT. IV. (IV.) That Grace and the new Nature, make their Way by Degrees on the soul;
and continuance, will not be expelled in a moment. No man can become greatly evil or good on a sudden. The Path of the just shines more and more to a perfect day, Prov. iv. 18.
and Continuance, will not be expelled in a moment. No man can become greatly evil or good on a sudden. The Path of the just shines more and more to a perfect day, Curae iv. 18.
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these are excited by the Divine Grace and Spirit to convictions, which proceed to purposes; these to resolutions, and thence we pass to abstinence from all gross sins, and the performance of outward Duties ;
these Are excited by the Divine Grace and Spirit to convictions, which proceed to Purposes; these to resolutions, and thence we pass to abstinence from all gross Sins, and the performance of outward Duties;
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and so at last by degrees, to vigorous attempts, for the destruction of evil habits and inclinations. When Grace is arrived to this eminent growth, 'tis very visible, as the Plant is when 'tis above the ground:
and so At last by Degrees, to vigorous attempts, for the destruction of evil habits and inclinations. When Grace is arrived to this eminent growth, it's very visible, as the Plant is when it's above the ground:
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and a great temptation to vanity and lying. Who can tell the exact moment when the night ends, and the dawn enters ? 'Tis true indeed, the passage from the excesses of Wickedness, which begins in some extraordinary horrors and convictions, is sometimes very notable;
and a great temptation to vanity and lying. Who can tell the exact moment when the night ends, and the dawn enters? It's true indeed, the passage from the Excesses of Wickedness, which begins in Some extraordinary horrors and convictions, is sometime very notable;
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Both the beginnings and minute progressions of Grace, are usually undiscerned: We cannot see the Grass just putting out of the earth, or actually growing;
Both the beginnings and minute progressions of Grace, Are usually undiscerned: We cannot see the Grass just putting out of the earth, or actually growing;
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And Grace is better known in its fruits, than in its rise. By their Fruits ye shall know them, saith our Saviour, Mat. xii. 33. and the same way we may know our selves. SECT. V. (V.) We see that there is an Animal as well as a Divine Religion:
And Grace is better known in its fruits, than in its rise. By their Fruits you shall know them, Says our Saviour, Mathew xii. 33. and the same Way we may know our selves. SECT. V. (V.) We see that there is an Animal as well as a Divine Religion:
When others, that know them to be envious and malitious, unjust and covetous, proud and ungovernable, and cannot therefore look on them as such choise holy people, are apt to affirm all to be hypocrisie and feigning. In which sentences, both are mistaken for want of knowing that there is a meer Animal Religion, that will produce very specious and glorious effects.
When Others, that know them to be envious and malicious, unjust and covetous, proud and ungovernable, and cannot Therefore look on them as such choice holy people, Are apt to affirm all to be hypocrisy and feigning. In which sentences, both Are mistaken for want of knowing that there is a mere Animal Religion, that will produce very specious and glorious effects.
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And though this Professor be a bad man, proud and covetous, malicious and censorious, sacrilegious and Rebellious, yet we cannot thence be assured that he is an Hypocrite, in one sense, viz. such an one as f•igns all that he pretends :
And though this Professor be a bad man, proud and covetous, malicious and censorious, sacrilegious and Rebellious, yet we cannot thence be assured that he is an Hypocrite, in one sense, viz. such an one as f•igns all that he pretends:
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There is nothing whereby the common people are drawn more easily into the ways of Sects and Separations, then by the observation of the zeal and devotion of those of the factions: These they take to be Religion, and the great matters of Godliness, and those the religious and only godly people.
There is nothing whereby the Common people Are drawn more Easily into the ways of Sects and Separations, then by the observation of the zeal and devotion of those of the factions: These they take to be Religion, and the great matters of Godliness, and those the religious and only godly people.
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For the generality of men are tempted into Schism and Parties, not so much by the arguments of Fanaticks, as by the opinion of their Godliness, which opinion is grounded upon those things, which may arise from the meer Animal Religion, and very commonly do so.
For the generality of men Are tempted into Schism and Parties, not so much by the Arguments of Fanatics, as by the opinion of their Godliness, which opinion is grounded upon those things, which may arise from the mere Animal Religion, and very commonly do so.
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This they understand not, and by this ignorance are betrayed into the snare of Separation, to the disturbance of the Peace of the Church, and their own great hurt and inconvenience. Whereas could they be made to know and consider that complexion and natural passions may bring forth all these fruits, they might be secured by this means against the tempting imposture;
This they understand not, and by this ignorance Are betrayed into the snare of Separation, to the disturbance of the Peace of the Church, and their own great hurt and inconvenience. Whereas could they be made to know and Consider that complexion and natural passion may bring forth all these fruits, they might be secured by this means against the tempting imposture;
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and learn that Meekness and Patience, Affability and Charity, Iustice, and a Peaceable, humble temper, are better arguments of Saintship than all these. Thus a great mischief might be prevented;
and Learn that Meekness and Patience, Affability and Charity, justice, and a Peaceable, humble temper, Are better Arguments of Saintship than all these. Thus a great mischief might be prevented;
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whereas did they consider such things as I have suggested, about the Animal Religion, and grant to them that they may be serious, believe themselves infinitely,
whereas did they Consider such things as I have suggested, about the Animal Religion, and grant to them that they may be serious, believe themselves infinitely,
Did they shew them that all their zeal and Devotion, and more and greater than theirs, may arise from a principle that hath nothing Divine and supernatural in it:
Did they show them that all their zeal and Devotion, and more and greater than theirs, may arise from a principle that hath nothing Divine and supernatural in it:
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That our Passions are better governed, and our inordinate affections more restrained, and our evil habits and inclinations less powerful with us, 'tis an infallible sign, that we live and are in a state of Grace ;
That our Passion Are better governed, and our inordinate affections more restrained, and our evil habits and inclinations less powerful with us, it's an infallible Signen, that we live and Are in a state of Grace;
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that we shall at last arrive to a perfect man in Christ Iesus, Eph. iv. 13. and shall attain if we faint not, 2 Cor. iv. 1. whereas on the other hand, If we come to some hopeful pitch, and stand still there;
that we shall At last arrive to a perfect man in christ Iesus, Ephesians iv. 13. and shall attain if we faint not, 2 Cor. iv. 1. whereas on the other hand, If we come to Some hopeful pitch, and stand still there;
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This is our sincerity, and an effect of true Faith. But if on the other hand, we think our selves well, and do not always attempt forwards, our state is bad, and our sins will be imputed :
This is our sincerity, and an Effect of true Faith. But if on the other hand, we think our selves well, and do not always attempt forward, our state is bad, and our Sins will be imputed:
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if we go not on. Nor on the other side, have we any to despair, though our present attainments are but small, if we are proceeding. The buds and tenderest blossoms of Divine Grace, are acceptable to God;
if we go not on. Nor on the other side, have we any to despair, though our present attainments Are but small, if we Are proceeding. The buds and Tenderest blossoms of Divine Grace, Are acceptable to God;
By the grosser Forms men hardly deceive others; by these they effectually gull themselves. So that many that vehemently oppose Forms, are the greatest Formalists themselves.
By the grosser Forms men hardly deceive Others; by these they effectually gull themselves. So that many that vehemently oppose Forms, Are the greatest Formalists themselves.
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whatever makes shew of Religion, and doth not make us better, that's a Form, at least to us. There are Spiritual Forms, as well as those of the other sort,
whatever makes show of Religion, and does not make us better, that's a From, At least to us. There Are Spiritual Forms, as well as those of the other sort,
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and these are most deadly. Poyson is worst in Aqua-Vitae. He that speaks his Prayers ex tempore with vehemence and lowdness, if he strive not against his ill nature and self will, is as much a Formalist, as he that tells his Prayers by his Beads, and understands not one word he saith.
and these Are most deadly. Poison is worst in Aquavitae. He that speaks his Prayers ex tempore with vehemence and loudness, if he strive not against his ill nature and self will, is as much a Formalist, as he that tells his Prayers by his Beads, and understands not one word he Says.
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And those that run away from Forms in Churches, meet more dangerous ones in Barns and private corners. Orthodox Opinions, devout Phrases, set Looks, melting Tones, affected Sighs, and vehement Raptures, are often meer Forms of Godliness, that proceed from the Animal Religion, which it self is a Form likewise.
And those that run away from Forms in Churches, meet more dangerous ones in Barns and private corners. Orthodox Opinions, devout Phrases, Set Looks, melting Tones, affected Sighs, and vehement Raptures, Are often mere Forms of Godliness, that proceed from the Animal Religion, which it self is a From likewise.
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But the Forms, that call themselves the Power, are deadly. 'Tis the Formality and Superstition of Separatists that keeps on the Separation: They contend for phancies and arbitrary trifles, We for order and obedience. The People are abused by names, and being frighted by the shadows of Superstition and Formality, they run into the worst Formality, and silliest Superstition in the World.
But the Forms, that call themselves the Power, Are deadly. It's the Formality and Superstition of Separatists that keeps on the Separation: They contend for fancies and arbitrary trifles, We for order and Obedience. The People Are abused by names, and being frighted by the shadows of Superstition and Formality, they run into the worst Formality, and silliest Superstition in the World.
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The Kingdom of heaven consists not in meats and drinks, Rom. xiv. 17. neither in Circumcision, nor Uncircumcision, 1 Cor. vii. 19. not in zeal for little things, nor against them;
The Kingdom of heaven consists not in Meats and drinks, Rom. xiv. 17. neither in Circumcision, nor Uncircumcision, 1 Cor. vii. 19. not in zeal for little things, nor against them;
The power of Religion lies in using Divine aids heartily and constantly, in order to the overcoming the Difficulties of our way. This Godliness is not exercised so much in reforming others, as our selves :
The power of Religion lies in using Divine aids heartily and constantly, in order to the overcoming the Difficulties of our Way. This Godliness is not exercised so much in reforming Others, as our selves:
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The chief design is to govern within, and not to make Laws for the World without us. This is that Wisdom that is from above, which is pure and peaceable, Jam. iii. 17. It makes no noise and bluster abroad, but quietly minds its own business at home.
The chief Design is to govern within, and not to make Laws for the World without us. This is that Wisdom that is from above, which is pure and peaceable, Jam. iii. 17. It makes no noise and bluster abroad, but quietly minds its own business At home.
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as the wisest have very seldom been the most popular. They are the effects of the Animal Religion that make the biggest shew. The voice of true Religion is heard in quiet, it sounds not in the corners of the street.
as the Wisest have very seldom been the most popular. They Are the effects of the Animal Religion that make the biggest show. The voice of true Religion is herd in quiet, it sounds not in the corners of the street.
And thus of the INFERENCES and COROLLARIES that may be drawn from my Discourse, which though they cannot all be inferred from any of its minute and separated parts,
And thus of the INFERENCES and COROLLARIES that may be drawn from my Discourse, which though they cannot all be inferred from any of its minute and separated parts,
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I Hasten now to Advice for Practice. The way of Happiness is difficult, but the difficulties may be overcome by striving. A little will not do; many seekers are shut out ;
I Hasten now to advice for Practice. The Way of Happiness is difficult, but the difficulties may be overcome by striving. A little will not do; many seekers Are shut out;
Let us ingage our deepest Resolutions, and most diligent endeavours. Here is no need to deliberate, the things are necessary, the benefits unspeakable, and the event will be glorious. It is no Question, I hope, whether God, or the Creature is to be first chosen;
Let us engage our Deepest Resolutions, and most diligent endeavours. Here is no need to deliberate, the things Are necessary, the benefits unspeakable, and the event will be glorious. It is no Question, I hope, whither God, or the Creature is to be First chosen;
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And if we look a little higher, the Beasts of the Field, the Fowls, and Cattel, and creeping things are diligent in striving after the good and perfection of their Natures,
And if we look a little higher, the Beasts of the Field, the Fowls, and Cattle, and creeping things Are diligent in striving After the good and perfection of their Nature's,
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And shall the Beasts act more reasonably than the professed Sons of Reason? May it not shame us, that we need instruction from the Creatures that have no understanding? With what face can we carry our heads so high,
And shall the Beasts act more reasonably than the professed Sons of Reason? May it not shame us, that we need instruction from the Creatures that have no understanding? With what face can we carry our Heads so high,
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The Sum is, All things are incessantly moving towards an End; and Happiness is ours, which therefore should ingage our most careful Thoughts, and most active Endeavours.
The Sum is, All things Are incessantly moving towards an End; and Happiness is ours, which Therefore should engage our most careful Thoughts, and most active Endeavours.
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We are solicitous and diligent about things of infinitely less moment, and in effect of none, viz. uncertain Riches, sensual Pleasures, and worldly Honours;
We Are solicitous and diligent about things of infinitely less moment, and in Effect of none, viz. uncertain Riches, sensual Pleasures, and worldly Honours;
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either we attain not the things we seek, or find no true satisfaction in them, or they die in our hands presently, and yet we strive. And doth not this activity about uncertain, unsatisfying Trifles, shamefully reprove our Negligence in reference to our great End, Happiness, and Perfection ;
either we attain not the things we seek, or find no true satisfaction in them, or they die in our hands presently, and yet we strive. And does not this activity about uncertain, unsatisfying Trifles, shamefully reprove our Negligence in Referente to our great End, Happiness, and Perfection;
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and the Bloud of his Son, and the experience of all that ever try'd, to assure us that we shall neither fail of the things we seek, nor of the pleasure that we expect from them.
and the Blood of his Son, and the experience of all that ever tried, to assure us that we shall neither fail of the things we seek, nor of the pleasure that we expect from them.
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For this we may be sure of, That God will never be wanting to us, if we are not so unto our selves. So that the case as to our natural inability, and the assistance of Gods Spirit, seems to be thus.
For this we may be sure of, That God will never be wanting to us, if we Are not so unto our selves. So that the case as to our natural inability, and the assistance of God's Spirit, seems to be thus.
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The helps and manifold incouragements we shall meet with in the Progress, will render it more agreeable and delightsome. Those very toils will be grateful ;
The helps and manifold encouragements we shall meet with in the Progress, will render it more agreeable and delightsome. Those very toils will be grateful;
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and we know there is scarce any great sense of pleasure, but where there is some Difficulty and Pain. Even our Work it self will be Wages. And 'tis not only the End of Wisdom that is pleasantness, but the very way, Prov. iii. 17.
and we know there is scarce any great sense of pleasure, but where there is Some Difficulty and Pain. Even our Work it self will be Wages. And it's not only the End of Wisdom that is pleasantness, but the very Way, Curae iii. 17.
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So that though we are call'd upon to strive, and to run, and to fight, (which words import Labour) yet we are not required to quit our pleasures, but to change the objects of them;
So that though we Are called upon to strive, and to run, and to fight, (which words import Labour) yet we Are not required to quit our pleasures, but to change the objects of them;
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or if we arise, and go a little forward, and then lay us down to take our ease and rest, our state in the judgment of one that knew, will be worse, more desperate, and excuseless, 2 Pet. ii. 21. I conclude all then, in the words of the blessed Apostle, 1 Cor. xv.
or if we arise, and go a little forward, and then lay us down to take our ease and rest, our state in the judgement of one that knew, will be Worse, more desperate, and excuseless, 2 Pet. ii. 21. I conclude all then, in the words of the blessed Apostle, 1 Cor. xv.
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