From the first time I could think I understood any part of it I have been confident, that never any thing was set down more rhetorically, never more NONLATINALPHABET and NONLATINALPHABET, more affection and sublimity of speech, ever concurred in any one writing of this quantity, either sacred or prophane. 'Twere a work for the solidst Artist to observe distinctly every part of Logick and Rhetorick that lies concealed in this one Chapter, and yet there is enough in the surface and outward dress of it, to affect the meanest understanding that will but read it.
From the First time I could think I understood any part of it I have been confident, that never any thing was Set down more rhetorically, never more and, more affection and sublimity of speech, ever concurred in any one writing of this quantity, either sacred or profane. 'Twere a work for the solidest Artist to observe distinctly every part of Logic and Rhetoric that lies concealed in this one Chapter, and yet there is enough in the surface and outward dress of it, to affect the Meanest understanding that will but read it.
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For our present purpose it will suffice to have observ'd, 1. That the natural sinful estate of the Jews, being premised in the five first Verses: 2. The calling of them in this condition, in their pollutions, in their blood, and bestowing all manner of spiritual ornaments upon them, following in the next ten Verses;
For our present purpose it will suffice to have observed, 1. That the natural sinful estate of the jews, being premised in the five First Verses: 2. The calling of them in this condition, in their pollutions, in their blood, and bestowing all manner of spiritual Ornament upon them, following in the next ten Verses;
II. That what is literally spoken in aggravation of the Jews sin, is as fully applicable to any other sinful people, with whom God hath entred Covenant, as he did with the Jews.
II That what is literally spoken in aggravation of the jews sin, is as Fully applicable to any other sinful people, with whom God hath entered Covenant, as he did with the jews.
and that not simple natural weakness, through a privation of all strength, but an acquired, sluggish weakness, by effeminate neglecting to make use of it. 2. Of a Whore, noting unfaithfulness and falseness to the Husband. 3. Of an imperious Whore, noting insolency and an high pitch of contempt.
and that not simple natural weakness, through a privation of all strength, but an acquired, sluggish weakness, by effeminate neglecting to make use of it. 2. Of a Whore, noting unfaithfulness and falseness to the Husband. 3. Of an imperious Whore, noting insolency and an high pitch of contempt.
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And first of the first, That Indulgence to sin, in a Christian, is the work of a Woman; an effect and argument of an infinite deal of weakness, together with the nature and grounds of that weakness: The work, &c.
And First of the First, That Indulgence to since, in a Christian, is the work of a Woman; an Effect and argument of an infinite deal of weakness, together with the nature and grounds of that weakness: The work, etc.
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And this very thing, that it may be the more heeded, is emphatically noted three several times in this one Verse. 1. The work of a Woman, in my Text, a poor, cowardly, pusillanimous part that any body else, any one that had but the least spark of valor or manhood in him, would scorn to be guilty of,
And this very thing, that it may be the more heeded, is emphatically noted three several times in this one Verse. 1. The work of a Woman, in my Text, a poor, cowardly, pusillanimous part that any body Else, any one that had but the least spark of valour or manhood in him, would scorn to be guilty of,
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As the weakness of Women, below Men, proceeds not only from their constitution and temper, but from their course of life; not from want of natural strength, but of civil manlike exercise, which might stir up and discipline,
As the weakness of Women, below Men, proceeds not only from their constitution and temper, but from their course of life; not from want of natural strength, but of civil manlike exercise, which might stir up and discipline,
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Virago 's and Amazons, would be well-nigh as ordinary as soldiers. And so will the comparison hold of those womanish, sluggish, abusers of Gods graces.
Virago is and Amazons, would be well-nigh as ordinary as Soldiers. And so will the comparison hold of those womanish, sluggish, Abusers of God's graces.
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Now the word NONLATINALPHABET in the Original, signifying the heart; being naturally of the Masculine Gender, is here set in the feminine, out of order, perhaps emphatically, to note an unman-like impotent, effeminate heart;
Now the word in the Original, signifying the heart; being naturally of the Masculine Gender, is Here Set in the Faemin, out of order, perhaps emphatically, to note an unmanlike impotent, effeminate heart;
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all its actions are mixt with so much passion and weakness, they are so raw and womanish, that it would grieve one to behold a fair, comely, man-like Christian in shew, betraying so much impotency in his behaviour, (even like the Emperour a spinning) one who had undertaken to be a Champion for Christ, led away,
all its actions Are mixed with so much passion and weakness, they Are so raw and womanish, that it would grieve one to behold a fair, comely, manlike Christian in show, betraying so much impotency in his behaviour, (even like the Emperor a spinning) one who had undertaken to be a Champion for christ, led away,
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'Tis lamentable to observe what a poor, cowardly, degenerous spirit is in most Christians; with how slender assaults and petty stratagems, they are either taken captive, or put to flight;
It's lamentable to observe what a poor, cowardly, degenerous Spirit is in most Christians; with how slender assaults and Petty stratagems, they Are either taken captive, or put to flight;
and the least appearance of any difficulty, the vizard or picture of the easiest danger is enough to fright them for ever from any thought of Religion, or hope of Heaven.
and the least appearance of any difficulty, the vizard or picture of the Easiest danger is enough to fright them for ever from any Thought of Religion, or hope of Heaven.
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for a meer Barbarian or Gentile to be thus triumphed over by every Devil, (as an Owl by the smallest Bird in the air) might be matter of pity rather than wonder:
for a mere Barbarian or Gentile to be thus triumphed over by every devil, (as an Owl by the Smallest Bird in the air) might be matter of pity rather than wonder:
We would spare our pains, and therefore would fain count our selves impotent, as sluggards that personate and act diseases because they would not work;
We would spare our pains, and Therefore would fain count our selves impotent, as sluggards that personate and act diseases Because they would not work;
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or the old Tragedians which could call a god down upon the Stage at any time, to consummate the impossiblest Plot, and therefore would not put their brains to the toil of concluding it fairly.
or the old Tragedians which could call a god down upon the Stage At any time, to consummate the impossiblest Plot, and Therefore would not put their brains to the toil of concluding it fairly.
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Certainly the decrepitest man under Heaven (if he be but a degree above a Carcass) is able to defend himself from an ordinary Flie; 'Tis one of the Devils titles to be Beelzebub the Prince of Flies;
Certainly the decrepitest man under Heaven (if he be but a degree above a Carcase) is able to defend himself from an ordinary Fly; It's one of the Devils titles to be Beelzebub the Prince of Flies;
So in time Fly-blows beget noysomness and vermine in the soul; and then the life and death of that man becomes like that of the Egyptians, or Herod, and no plague more finally desperate,
So in time Fly-blows beget noysomness and vermin in the soul; and then the life and death of that man becomes like that of the egyptians, or Herod, and no plague more finally desperate,
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than those two of Flies and Lice. I am resolv'd there be many temptations which foil many jolly Christians, which yet a meer natural man that never dream't of Scripture,
than those two of Flies and Lice. I am resolved there be many temptations which foil many jolly Christians, which yet a mere natural man that never dreamt of Scripture,
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or Gods Spirit, might, if he did but bethink himself, resist, and many times overcome. Many acts of uncleanness, of intemperance, of contempt of superiours, of murther, of false-dealing, of swearing and prophaning, that cheap, unprofitable, that untempting, and therefore unreasonable sin.
or God's Spirit, might, if he did but bethink himself, resist, and many times overcome. Many acts of uncleanness, of intemperance, of contempt of superiors, of murder, of false-dealing, of swearing and profaning, that cheap, unprofitable, that untempting, and Therefore unreasonable since.
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Naturale judicatorium, saith Austin against Pelagius; Lux nostri intellectus, say the Schoolmen out of Damascen; Nay, NONLATINALPHABET, saith the Stoick, the promise that every one makes to nature, the Obligation that he is bound in when he hath first leave to be a man,
Natural judicatorium, Says Austin against Pelagius; Lux Our Intellectus, say the Schoolmen out of Damascene; Nay,, Says the Stoic, the promise that every one makes to nature, the Obligation that he is bound in when he hath First leave to be a man,
or as Hierocles on the Pythagorean Verses, NONLATINALPHABET, That Oath that is coaetaneous, and co-essential to all reasonable natures, and engages them NONLATINALPHABET, &c. not to transgress the Laws that are set them.
or as Hierocles on the Pythagorean Verses,, That Oath that is Coetaneous, and coessential to all reasonable nature's, and engages them, etc. not to transgress the Laws that Are Set them.
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never went a fooling after Idols, which was the Original of the Heathens being given up to vile affections, Rom. 1. for one that lives in a civil Countrey among people that have the faces and hearts of men and Christians, made as it were, to upbraid his wayes, and reprove his thoughts;
never went a fooling After Idols, which was the Original of the heathens being given up to vile affections, Rom. 1. for one that lives in a civil Country among people that have the faces and hearts of men and Christians, made as it were, to upbraid his ways, and reprove his thoughts;
for him, I say, that hath all these outward restraints, and perhaps some inward twinges of Conscience, to curb and moderate him, to be yet so stupid under all these helps,
for him, I say, that hath all these outward restraints, and perhaps Some inward twings of Conscience, to curb and moderate him, to be yet so stupid under all these helps,
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but to fall prostrate like a Carkass, or a Statue, or that Idol Dagon with his feet stricken off, not able to stand before the slightest motion of sin;
but to fallen prostrate like a Carcase, or a Statue, or that Idol Dagon with his feet stricken off, not able to stand before the slightest motion of since;
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This is such a sottish condition, such an either Lethargy or Consumption of the Soul, such an extream degree of weakness, that neither original sin, that Serpent that despoiled Adam, nor any one single Devil can be believed to have wrought in us;
This is such a sottish condition, such an either Lethargy or Consumption of the Soul, such an extreme degree of weakness, that neither original since, that Serpent that despoiled Adam, nor any one single devil can be believed to have wrought in us;
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but that NONLATINALPHABET (as the Platonicks call it) A popular Government of sin, under a multitude of Tyrants, which have for so long a while, wasted and harassed the Soul;
but that (as the Platonics call it) A popular Government of since, under a multitude of Tyrants, which have for so long a while, wasted and harassed the Soul;
as a ground of that, you may take notice of another, a phansie that hath crept into most mens hearts (and suffers them not to think of resisting any temptation to sin) that all their actions, as well evil as good, were long ago determined and set down by God; and now nothing left to them,
as a ground of that, you may take notice of Another, a fancy that hath crept into most men's hearts (and suffers them not to think of resisting any temptation to since) that all their actions, as well evil as good, were long ago determined and Set down by God; and now nothing left to them,
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that fatal necessity, even of sins, should yet never have gotten any footing or entertainment among Christians; but that by a little experience in the practice of the world, I find it among many a main piece of their faith,
that fatal necessity, even of Sins, should yet never have got any footing or entertainment among Christians; but that by a little experience in the practice of the world, I find it among many a main piece of their faith,
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to come down upon the Stage, by the irresistible power of his constraining spirit, as with a Thunderbolt from Heaven, to shake and shiver to pieces the carnal man within them, to strike them into a swoon as he did Saul, that so he may convert them;
to come down upon the Stage, by the irresistible power of his constraining Spirit, as with a Thunderbolt from Heaven, to shake and shiver to Pieces the carnal man within them, to strike them into a swoon as he did Saul, that so he may convert them;
or power of deliberating in this their precipice. This is an heresie that in some Philosopher-Christians hath sprouted above ground, hath shewed it self in their brains and tongues;
or power of deliberating in this their precipice. This is an heresy that in Some Philosopher-Christians hath sprouted above ground, hath showed it self in their brains and tongues;
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Our natural inclinations and propensions to sin, are no doubt, active and prurient enough within us, somewhat of Jehu's constitution and temper, they drive very furiously.
Our natural inclinations and propensions to since, Are no doubt, active and prurient enough within us, somewhat of Jehu's constitution and temper, they drive very furiously.
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But then to perswade our selves, that there is no means on earth, besides the very hand of God, and that out of our reach, able to trash, or overslow this furious driver;
But then to persuade our selves, that there is no means on earth, beside the very hand of God, and that out of our reach, able to trash, or overslow this furious driver;
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our reason and natural conscience, as Men; our Knowledge, as Christians; nay, his restraining, though not sanctifying graces, together with the Lungs and Bowels of his Ministers, and that energetical powerful Instrument, the Gospel of Christ, Which is the power of God unto salvation,
our reason and natural conscience, as Men; our Knowledge, as Christians; nay, his restraining, though not sanctifying graces, together with the Lungs and Bowels of his Ministers, and that energetical powerful Instrument, the Gospel of christ, Which is the power of God unto salvation,
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even to every Jew, nay, and Heathen, Rom. 1. To resolve, That all these are not able to keep us in any compass, to quell any the least sin we are inclined to;
even to every Jew, nay, and Heathen, Rom. 1. To resolve, That all these Are not able to keep us in any compass, to quell any the least since we Are inclined to;
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This one practical Heresie will bring us through all the prodigies of the old Philosophical Sects, from Stoicks to Epicurism, and all sensual Libertinism, and from thence to the NONLATINALPHABET of the Pythagoreans. For unless the soul that is now in one of us, had been transplanted from a Swine,
This one practical Heresy will bring us through all the prodigies of the old Philosophical Sects, from Stoics to Epicurism, and all sensual Libertinism, and from thence to the of the pythagoreans. For unless the soul that is now in one of us, had been transplanted from a Swine,
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and necessarily, and perpetually, and irrecoverably, delight & wallow in every kind of sensuality, without any check or contradiction, either of Reason, or Christianity. If I should tell you that none of you, that hath understood and pondered the Will of God, wants abilities in some measure to perform it,
and necessarily, and perpetually, and irrecoverably, delight & wallow in every kind of sensuality, without any check or contradiction, either of Reason, or Christianity. If I should tell you that none of you, that hath understood and pondered the Will of God, Wants abilities in Some measure to perform it,
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And therefore bethinking our selves, NONLATINALPHABET, saith Arrian, That we are the sons of God, NONLATINALPHABET, Let us not have too low and degenerous an opinion of our selves.
And Therefore bethinking our selves,, Says Arrian, That we Are the Sons of God,, Let us not have too low and degenerous an opinion of our selves.
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do but hold sincerely as long as thou art able, and though I will not say that all thy sins shall be confin'd to those two heads of original (a branch of which are evil motions) and of omission; yet I will undertake, that thou shalt have an easier burthen of actual commissions upon thy soul,
do but hold sincerely as long as thou art able, and though I will not say that all thy Sins shall be confined to those two Heads of original (a branch of which Are evil motions) and of omission; yet I will undertake, that thou shalt have an Easier burden of actual commissions upon thy soul,
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Final obduration being a just judgment of God, on one that hath fill'd up the measure of his iniquities, that hath told over all the hairs of his head,
Final obduration being a just judgement of God, on one that hath filled up the measure of his iniquities, that hath told over all the hairs of his head,
as the work of a whorish Woman; where whoredome, noting adultery, presupposes wedlock, and consists in unfaithfulness to the Husband, the thing in the next place to be discovered: The Work, &c.
as the work of a whorish Woman; where whoredom, noting adultery, presupposes wedlock, and consists in unfaithfulness to the Husband, the thing in the next place to be discovered: The Work, etc.
and begs, and sends presents to us all to accept of the proposal, the whole Book of Canticles, that Song of spiritual love, that affectionate wooing Sonnet will demonstrate:
and begs, and sends presents to us all to accept of the proposal, the Whole Book of Canticles, that Song of spiritual love, that affectionate wooing Sonnet will demonstrate:
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and Estate, is observable, both from many places of Scripture, and by the opposition which is set betwixt a Christian, and all others, Jews and Infidels, betwixt the Spouse, and either the destitute Widow, or barren Virgin; the ground of which is only Faith.
and Estate, is observable, both from many places of Scripture, and by the opposition which is Set betwixt a Christian, and all Others, jews and Infidels, betwixt the Spouse, and either the destitute Widow, or barren Virgae; the ground of which is only Faith.
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So then, every Christian at his Baptism being supposed a Believer, and thereby espoused sacramentally to Christ, and so obliged to all the observances,
So then, every Christian At his Baptism being supposed a Believer, and thereby espoused sacramentally to christ, and so obliged to all the observances,
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doth at every unchaste thought, or adulterous motion, offend against the fidelity promised in marriage, by every actual breach of this faith, is for the present guilty of Adultery, but by indulgence in it, is downright a whore; i. e.
does At every unchaste Thought, or adulterous motion, offend against the Fidis promised in marriage, by every actual breach of this faith, is for the present guilty of Adultery, but by indulgence in it, is downright a whore; i. e.
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either one that came to Christ with an unchaste, adulterous love to gain somewhat, not for any sincere affection to his person, but insidious to his estate;
either one that Come to christ with an unchaste, adulterous love to gain somewhat, not for any sincere affection to his person, but insidious to his estate;
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Thus shall you see an handsome, modest, maidenly Christian, espoused to Christ at the Font, and fully wedded by his Ring at Confirmation: Nay, come nearer yet to him,
Thus shall you see an handsome, modest, maidenly Christian, espoused to christ At the Font, and Fully wedded by his Ring At Confirmation: Nay, come nearer yet to him,
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or when these are all wanting, upon the breaking out of an evil heart of unbelief (which some outward restraints formerly kept in) departing from the living God, profess open neglect and despight against the Husband which before they so wooed,
or when these Are all wanting, upon the breaking out of an evil heart of unbelief (which Some outward restraints formerly kept in) departing from the living God, profess open neglect and despite against the Husband which before they so wooed,
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'Twere long to number out to you, and give you by tale a Catalogue of those defections and adulterous practices which Christians are ordinarily observed to be guilty of, (which whether they go so far as to make a divorce betwixt the soul and Christ,
'Twere long to number out to you, and give you by tale a Catalogue of those defections and adulterous practices which Christians Are ordinarily observed to be guilty of, (which whither they go so Far as to make a divorce betwixt the soul and christ,
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or by an interruption and suspension of the acts, I will not now examine) I will go no farther than the Text, which censures it here as a piece of spiritual whoredom, of treacherous unfaithful dealing, to be light, unconstant, and false to Christ;
or by an interruption and suspension of the acts, I will not now examine) I will go no farther than the Text, which censures it Here as a piece of spiritual whoredom, of treacherous unfaithful dealing, to be Light, unconstant, and false to christ;
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than to value every ordinary prostitute sin, before the precious chastest embraces of an Husband, and a Saviour? to be caught and captivate with the meanest vanity upon earth,
than to valve every ordinary prostitute since, before the precious chastest embraces of an Husband, and a Saviour? to be caught and captivate with the Meanest vanity upon earth,
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when it appears in competition with all the treasures in Heaven? Besides, that spiritual Armor which Faith bestows on a Christian, Eph. vi. 16. sufficient to quench all the fiery darts of the wicked, or,
when it appears in competition with all the treasures in Heaven? Beside, that spiritual Armour which Faith bestows on a Christian, Ephesians vi. 16. sufficient to quench all the fiery darts of the wicked, or,
as the Greek hath it, NONLATINALPHABET that wicked one, the Devil, methinks there is a kind of moral influence from Faith on any wise & prudent heart, enough to enliven,
as the Greek hath it, that wicked one, the devil, methinks there is a kind of moral influence from Faith on any wise & prudent heart, enough to enliven,
For what sin didst thou ever look upon with the fullest delight of all thy senses, in the enjoying of which, thy most covetous, troublesome, importunate lusts would all rest satisfied,
For what since didst thou ever look upon with the Fullest delight of all thy Senses, in the enjoying of which, thy most covetous, troublesome, importunate Lustiest would all rest satisfied,
but one minute of Heaven, truly represented to thy heart, would infinitely out-weigh? A Turk is so affected with the expectation of his carnal Paradise, those Catholick everlasting Stews, which he fancies to himself for heaven, that he will scarce taste any wine all his life-time,
but one minute of Heaven, truly represented to thy heart, would infinitely outweigh? A Turk is so affected with the expectation of his carnal Paradise, those Catholic everlasting Stews, which he fancies to himself for heaven, that he will scarce taste any wine all his lifetime,
And then certainly one clear single apprehension of that infinite bliss which the Eye of Faith represents to us, were enough to ravish a world of souls, to preponderate all other delights, which the most poetical fancy of man or Devil could possess us with.
And then Certainly one clear single apprehension of that infinite bliss which the Eye of Faith represents to us, were enough to ravish a world of Souls, to preponderate all other delights, which the most poetical fancy of man or devil could possess us with.
Were but the love of Christ to us, ever suffered to come into our hearts, (as Species to the Eye by introreception) had we but come to the least taste and relish of it, what would we not do to recompence,
Were but the love of christ to us, ever suffered to come into our hearts, (as Species to the Eye by introreception) had we but come to the least taste and relish of it, what would we not do to recompense,
or carnal rival, would not be cheap and contemptible in its presence? If thou hast but faith to the size of a grain of Mustard-seed, speak to this mountain, and it shall be removed, the tallest, cumbersome, unweildy temptation which all the giants in Hell can mould together, (as once they are feign'd to do the Hills to get up to Heaven, Pelion Ossae, &c.) if thou dost but live,
or carnal rival, would not be cheap and contemptible in its presence? If thou hast but faith to the size of a grain of Mustard seed, speak to this mountain, and it shall be removed, the Tallest, cumbersome, unwieldy temptation which all the Giants in Hell can mould together, (as once they Are feigned to do the Hills to get up to Heaven, Pelion Osse, etc.) if thou dost but live,
But then openly to contemn, to profess neglects, to go a wooing again, to tempt and sollicite even temptations, to give gifts to all thy lovers, to hire them that they may come unto thee on every side for thy whoredoms, vers. 33. of this Chapter;
But then openly to contemn, to profess neglects, to go a wooing again, to tempt and solicit even temptations, to give Gifts to all thy lovers, to hire them that they may come unto thee on every side for thy whoredoms, vers. 33. of this Chapter;
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This is a degree of stupidity and insolence, of insatiable pride and lust, that neither the iniquity of Sodom, nor stubbornness of Capernaum, nor the Rhetoricall'st Phrase almost in the very Scripture can express,
This is a degree of stupidity and insolence, of insatiable pride and lust, that neither the iniquity of Sodom, nor stubbornness of Capernaum, nor the Rhetorical'st Phrase almost in the very Scripture can express,
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In which one Epithet many of the highest degrees of sin are contein'd. 1. Confidence and shamelesness in sinning, an imperious Whore, mulier impudicae libidinis, one that is better acquainted with lust,
In which one Epithet many of the highest Degrees of since Are contained. 1. Confidence and shamelessness in sinning, an imperious Whore, mulier impudicae libidinis, one that is better acquainted with lust,
2. Imperious, ] taking all authority into her own hands, scorning to be afraid either of God or Devil, quae regno posita neminem timeat, having fancied her self in a throne, never thinks either of enemy to endanger,
2. Imperious, ] taking all Authority into her own hands, scorning to be afraid either of God or devil, Quae regno Posita neminem Timeat, having fancied her self in a throne, never thinks either of enemy to endanger,
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and yet thus also may we suspect do many among us, some tying Gods decree of Election to their persons, and individual entities, without any reference to their qualifications, or demeanors; others by a premature perswasion that they are in Christ,
and yet thus also may we suspect do many among us, Some tying God's Decree of Election to their Persons, and Individu entities, without any Referente to their qualifications, or demeanours; Others by a premature persuasion that they Are in christ,
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and being resolved of him as a Saviour, contemn him as a Judge. Multiad sapientiam pervenissent, &c. saith he, Many had come to learning enough, had they not believed too soon they had attain'd it.
and being resolved of him as a Saviour, contemn him as a Judge. Multiad sapientiam pervenissent, etc. Says he, Many had come to learning enough, had they not believed too soon they had attained it.
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they have hid their heads in heaven by their vain speculation, and then think their whole body must needs be safe, be it never so open and naked, and bare to all temptations.
they have hid their Heads in heaven by their vain speculation, and then think their Whole body must needs be safe, be it never so open and naked, and bore to all temptations.
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Nay, be they up to the shoulders in carnality, nay, earth, nay, hell, yet seeing caput inter nubila ] their head is in the clouds, there is no danger or fear of drowning, be it never so deep or myrie.
Nay, be they up to the shoulders in carnality, nay, earth, nay, hell, yet seeing caput inter nubila ] their head is in the Clouds, there is no danger or Fear of drowning, be it never so deep or miry.
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This was Laodice as estate, Rev. III. 17. She fancied her self great store of spiritual riches & brought in an Inventory of a very fair estate, I am rich and am encreased in goods, and have need of nothing:
This was Laodicea as estate, Rev. III. 17. She fancied her self great store of spiritual riches & brought in an Inventory of a very fair estate, I am rich and am increased in goods, and have need of nothing:
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any more accession, even of the graces of God, would be but superfluousand burthensome, not knowing all this while, That she was wretched, and miserable,
any more accession, even of the graces of God, would be but superfluousand burdensome, not knowing all this while, That she was wretched, and miserable,
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There is not a blessing upon earth, that can any way hope or seem to parallel a sober wellgrounded assurance here, that in time we shall be Saints in Heaven;
There is not a blessing upon earth, that can any Way hope or seem to parallel a Sobrium wellgrounded assurance Here, that in time we shall be Saints in Heaven;
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when it shall please him, begin and consummate it in us.) But then to make use of this Patent of Heaven to engage us further in the deep, to keep us not from the Devils works, but from his attachments; only as a protection to secure our misdemeanors, not to defend our innocence: for a man thus appointed to venture on a Precipice,
when it shall please him, begin and consummate it in us.) But then to make use of this Patent of Heaven to engage us further in the deep, to keep us not from the Devils works, but from his attachments; only as a protection to secure our misdemeanors, not to defend our innocence: for a man thus appointed to venture on a Precipice,
to outdare the Devil in his own territories, (as Christ is said to descend thither to triumph over him) to besiege and set upon Hell, presuming of our interest in Heaven,
to outdare the devil in his own territories, (as christ is said to descend thither to triumph over him) to besiege and Set upon Hell, presuming of our Interest in Heaven,
this is a piece of spiritual pride of Lucifer 's own inscribing, an imperious majestick garb of impiety, a triumphant or processionary pomp, an affected stately gate in sin;
this is a piece of spiritual pride of Lucifer is own inscribing, an imperious majestic garb of impiety, a triumphant or processionary pomp, an affected stately gate in since;
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Such a prophane Fiduciary as this, which hath even defiled Heaven by possessing it, such an Hellish Saint is like to be torn out of the third Heaven into which his speculation hath rapt him,
Such a profane Fiduciary as this, which hath even defiled Heaven by possessing it, such an Hellish Saint is like to be torn out of the third Heaven into which his speculation hath rapt him,
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and after a long dream of Paradise, find himself awake in Hell. And from this degree of religious prophaneness, this confidence in sinning on presumption that we are under grace;
and After a long dream of Paradise, find himself awake in Hell. And from this degree of religious profaneness, this confidence in sinning on presumption that we Are under grace;
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from this premature resolution, that no sin, no Devil can endanger us; from this imperious whoredom, as from the danger of Hell, Good Lord deliver us.
from this premature resolution, that no since, no devil can endanger us; from this imperious whoredom, as from the danger of Hell, Good Lord deliver us.
And this the Apostate Jew and Christian Libertine doth: 1. By tyrannizing over himself, i. e. his faculties and estate: 2. Over all that come near him.
And this the Apostate Jew and Christian Libertine does: 1. By tyrannizing over himself, i. e. his faculties and estate: 2. Over all that come near him.
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Over himself, by urging and driving on in a carnal course; not patient of any regrets and resistances that a tender disposition, motions of Gods Spirit,
Over himself, by urging and driving on in a carnal course; not patient of any regrets and resistances that a tender disposition, motions of God's Spirit,
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as being too dull, & unactive, and slothful in the ways of death, even forcing them (if they be any time foreslowed and trashed by either outward or inward restraints) to sin even in sight of them,
as being too dull, & unactive, and slothful in the ways of death, even forcing them (if they be any time foreslowed and trashed by either outward or inward restraints) to sin even in sighed of them,
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as if it would never be satisfied, till it could rest in Hell. The sinner is never at quiet with himself, Instat & imperat; He is urgent and importunate upon himself, to satisfie every craving lust.
as if it would never be satisfied, till it could rest in Hell. The sinner is never At quiet with himself, Instant & Implead; He is urgent and importunate upon himself, to satisfy every craving lust.
And for his tyranny over his estate, whether Temporal or Spiritual, his goods of Fortune, or gifts of Grace, they must all do homage to this carnal Idol. All his treasures on Earth are richly sold,
And for his tyranny over his estate, whither Temporal or Spiritual, his goods of Fortune, or Gifts of Grace, they must all doe homage to this carnal Idol. All his treasures on Earth Are richly sold,
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A restraining grace was but a burthensome, needless encumbrance; and a gleam of the Spirit, but a means to set Conscience a working, to actuate her malice and execution on sin; and it were an happy exchange, to get but one loving delight or companion for them both.
A restraining grace was but a burdensome, needless encumbrance; and a gleam of the Spirit, but a means to Set Conscience a working, to actuate her malice and execution on since; and it were an happy exchange, to get but one loving delight or Companion for them both.
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It is part of his loyalty and expression of his special service to the Devil, to become a bankrupt in his cause, to sell all that he hath, both God, and fortunes to follow him. It is the art and cunning of common Whores, to raise mens desires of them, by being coy, Difficultate augere libidinis pretium, to hold off, that they may be followed.
It is part of his loyalty and expression of his special service to the devil, to become a bankrupt in his cause, to fell all that he hath, both God, and fortune's to follow him. It is the art and cunning of Common Whores, to raise men's Desires of them, by being coy, Difficultate augere libidinis Price, to hold off, that they may be followed.
Lastly, Imperious over all that come near him, either men or sins: Everyman must serve him, either as his pander or companion, to further or associate him.
Lastly, Imperious over all that come near him, either men or Sins: Everyman must serve him, either as his pander or Companion, to further or associate him.
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I told you he sinned in Cathedrâ, Psal. I. 1. that is also doctorally and magisterially; every spectator must learn of him, it is his profession, he sets up school for it, his practises are so commandingly exemplary, that they do even force and ravish the most maidenly tender conscience. And then,
I told you he sinned in Cathedrâ, Psalm I. 1. that is also doctorally and magisterially; every spectator must Learn of him, it is his profession, he sets up school for it, his practises Are so commandingly exemplary, that they do even force and ravish the most maidenly tender conscience. And then,
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Again, How imperious is he in triumphing over a sin, which he hath once atchieved? If he have once got the better of good nature and Religion; broke in upon a stubborn, sullen vice, that was formerly too hard for him;
Again, How imperious is he in triumphing over a since, which he hath once achieved? If he have once god the better of good nature and Religion; broke in upon a stubborn, sullen vice, that was formerly too hard for him;
how often doth he reiterate and repeat, that he may perfect his conquest, that it may lie prostrate and tame before him, never daring to resist him? And if there be any Virgin modest sins, which are ashamed of the light, either of the Sun, or Nature, not coming abroad but under a veil, (as some sins being too horrid and abominable, are fain to appear in other shapes,
how often does he reiterate and repeat, that he may perfect his conquest, that it may lie prostrate and tame before him, never daring to resist him? And if there be any Virgae modest Sins, which Are ashamed of the Light, either of the Sun, or Nature, not coming abroad but under a veil, (as Some Sins being too horrid and abominable, Are fain to appear in other shapes,
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and so keep us company under the name of amiable or innocent qualities ) then will this violent imperious sinner, call them out into the Court or Market place;
and so keep us company under the name of amiable or innocent qualities) then will this violent imperious sinner, call them out into the Court or Market place;
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and then certainly, honour is grown very cheap, when it is bestowed upon sins, and the man very tyrannical over his spectators thoughts, that requires to be worshipped for them.
and then Certainly, honour is grown very cheap, when it is bestowed upon Sins, and the man very tyrannical over his spectators thoughts, that requires to be worshipped for them.
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This was a piece of the Devils old tyranny in the times of Heathenism (which I would fain Christianity hath out-dated) to build Temples, and offer sacrifice to sins under the name of Venus, Priapus, and the like;
This was a piece of the Devils old tyranny in the times of Heathenism (which I would fain Christianity hath outdated) to built Temples, and offer sacrifice to Sins under the name of Venus, Priapus, and the like;
and all impieties in the World a kind of adoration. Thus to profess whoredoms, and set up trophies in our eyes, to build their eminent place in the head of every way, in the verse next to my Text, was then the imputation of the Jews, (and pray God it prove not the guilt of Christians ) from whence the whole Church of them is here styled, An imperious, &c.
and all impieties in the World a kind of adoration. Thus to profess whoredoms, and Set up trophies in our eyes, to built their eminent place in the head of every Way, in the verse next to my Text, was then the imputation of the jews, (and pray God it prove not the guilt of Christians) from whence the Whole Church of them is Here styled, an imperious, etc.
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Thus hath the Apostate Jew been represented to you, in his picture and resemblance, the Libertine Christian; and Ezekiel become an Historian as well as Prophet. Thus hath indulgence in vice among Professors of Christianity been aggravated against you, 1. By the weak Womanish condition of it;
Thus hath the Apostate Jew been represented to you, in his picture and resemblance, the Libertine Christian; and Ezekielem become an Historian as well as Prophet. Thus hath indulgence in vice among Professors of Christianity been aggravated against you, 1. By the weak Womanish condition of it;
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nature it self, and ordinary man-like reason is ashamed of it. 2. By the Adulterous Unfaithfulness, 1. Want of Faith, 2. Of Fidelity bewray'd in it, 3. By the imperiousness of the behaviour, 1. In shamelesness, 2. In confidence and spiritual security, 3. In tyrannizing over himself and faculties, by force compelling,
nature it self, and ordinary manlike reason is ashamed of it. 2. By the Adulterous Unfaithfulness, 1. Want of Faith, 2. Of Fidis bewrayed in it, 3. By the imperiousness of the behaviour, 1. In shamelessness, 2. In confidence and spiritual security, 3. In tyrannizing over himself and faculties, by force compelling,
Think and consider whether, 1. This effeminacy and womanishness of heart, and not weakness, but torpor and stupidity, 2. This unfaithfulness and falseness unto Christ exprest by the spiritual incontinence and whoredoms of our souls and actions, 3. That Confidence and magnanimous stately garb in sin, arising in some from Spiritual Pride, in others from Carnal Security;
Think and Consider whither, 1. This effeminacy and womanishness of heart, and not weakness, but torpor and stupidity, 2. This unfaithfulness and falseness unto christ expressed by the spiritual incontinence and whoredoms of our Souls and actions, 3. That Confidence and magnanimous stately garb in since, arising in Some from Spiritual Pride, in Others from Carnal Security;
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whether any or all of these may not be inscrib'd on our Pillars, and remain as a NONLATINALPHABET against us, to upbraid and aggravate the nature and measure of our sins also.
whither any or all of these may not be inscribed on our Pillars, and remain as a against us, to upbraid and aggravate the nature and measure of our Sins also.
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I cannot put on so solemn a person as to act a Cato or Aristarchus amongst an Assembly that are all Judices critici, to reprehend the learned and the aged, and to chide my teachers:
I cannot put on so solemn a person as to act a Cato or Aristarchus among an Assembly that Are all Judges Critici, to reprehend the learned and the aged, and to chide my Teachers:
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and from the first part of my Text only, (because 'twould be too long to bring down all) from the weakness and womanish condition of indulgent sinners, to put you in mind of your strength, and the use you are to make of it ▪ in a word and close of Application:
and from the First part of my Text only, (Because 'twould be too long to bring down all) from the weakness and womanish condition of indulgent Sinners, to put you in mind of your strength, and the use you Are to make of it ▪ in a word and close of Application:
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first, as Men; secondly, as Christians: And ought not we, Beloved, that have spent the liveliest and sprightfullest of our age and parts, in the pursuit of Learning, to set some value on that estate we have purchased so dear,
First, as Men; secondly, as Christians: And ought not we, beloved, that have spent the Liveliest and sprightfullest of our age and parts, in the pursuit of Learning, to Set Some valve on that estate we have purchased so dear,
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and a rise, that being luckily taken, may further us something in our stage towards Heaven? That famous division of Rational Animals in Jamblicus out of Aristotle, into three different species, That some were Men, others Gods, others such as Pythagoras, will argue some greater priviledges of Scholars above other men:
and a rise, that being luckily taken, may further us something in our stage towards Heaven? That famous division of Rational Animals in Jamblicus out of Aristotle, into three different species, That Some were Men, Others God's, Others such as Pythagoras, will argue Some greater privileges of Scholars above other men:
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That indeed the deep Learneder sort, and especially those that had attained some insight NONLATINALPHABET in divine affairs, were in a kind of a more venerable species, than ordinary ignaro's.
That indeed the deep Learneder sort, and especially those that had attained Some insight in divine affairs, were in a kind of a more venerable species, than ordinary ignaro's.
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And for the benefits and helps that these excellencies afford us in our way to Heaven, do but consider what a great part of the world overshaded in Barbarism, brought up in blind Idolatry, do thereby but live in a perpetual Hell, and at last, pass not into another kind,
And for the benefits and helps that these excellencies afford us in our Way to Heaven, do but Consider what a great part of the world overshaded in Barbarism, brought up in blind Idolatry, do thereby but live in a perpetual Hell, and At last, pass not into Another kind,
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even such a one as seems, not only the way, but the entrance; not only a preparation, but even a part of that vision which shall be for ever beatifical: And therefore it will nearly concern us to observe, what a talent is committed to our husbanding,
even such a one as seems, not only the Way, but the Entrance; not only a preparation, but even a part of that vision which shall be for ever beatifical: And Therefore it will nearly concern us to observe, what a talon is committed to our husbanding,
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For as Dicaearchus in his Description of Greece, saith of the Chalcidians, That they were NONLATINALPHABET, born, as it were, with one Foot in Learning,
For as Dicaearchus in his Description of Greece, Says of the Chalcidians, That they were, born, as it were, with one Foot in Learning,
and both by the genius of the place and Language, which they spake being Greek, even suckt the arts from their Mothers Breasts, at least were prepared for,
and both by the genius of the place and Language, which they spoke being Greek, even sucked the arts from their Mother's Breasts, At least were prepared for,
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and not suffer us to be so pitifully baffled, & befooled, and triumphed over by that old Sophister. And if for all these advantages we prove dunces at last, it will be an increase, not only of our torments, but our shame; of our indignation at our selves, at the day of doom; and the reproach and infamy superadded to our sufferings, will scarce afford us leisure to weep and wail, for gnashing of our teeth. And therefore,
and not suffer us to be so pitifully baffled, & befooled, and triumphed over by that old Sophister. And if for all these advantages we prove dunces At last, it will be an increase, not only of our torments, but our shame; of our Indignation At our selves, At the day of doom; and the reproach and infamy superadded to our sufferings, will scarce afford us leisure to weep and wail, for gnashing of our teeth. And Therefore,
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So will it concern us to pray, and labor mainly for the preserving, that we be the better for this great bounty of Gods: That neither our inobservance of his gifts, suffer them to pass by us unprofitably,
So will it concern us to pray, and labour mainly for the preserving, that we be the better for this great bounty of God's: That neither our inobservance of his Gifts, suffer them to pass by us unprofitably,
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It was a shrewd, though Atheistical speech of Hippocrates, That sure, if the Gods had any good things to bestow, they would dispense them among the rich, who would be able and ready to requite them by Sacrifices: But all evil presents, all Pandora's Box should be divided among the poor, because they are still murmuring and repining,
It was a shrewd, though Atheistical speech of Hippocrates, That sure, if the God's had any good things to bestow, they would dispense them among the rich, who would be able and ready to requite them by Sacrifices: But all evil presents, all Pandora's Box should be divided among the poor, Because they Are still murmuring and repining,
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The Eye of Nature, it seems, could discern thus much of God and his gifts, that they are the most plentifully bestowed, where the greatest return may be expected:
The Eye of Nature, it seems, could discern thus much of God and his Gifts, that they Are the most plentifully bestowed, where the greatest return may be expected:
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And therefore, all which from God, at this time, and for ever, I shall require and beg of you, is the exercise and the improvement of your talent; that your learning may not be for ostentation, but for traffick; not to possess, but negotiate withal;
And Therefore, all which from God, At this time, and for ever, I shall require and beg of you, is the exercise and the improvement of your talon; that your learning may not be for ostentation, but for traffic; not to possess, but negotiate withal;
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That knowledge of God which he hath allowed you, as your portion to set up with, is ample enough to be the Foundation of the greatest estate in the World;
That knowledge of God which he hath allowed you, as your portion to Set up with, is ample enough to be the Foundation of the greatest estate in the World;
and you need not despair, through an active, labouring, thriving course, at last to set Heaven as a Roof on that Foundation: Only it will cost you some pains to get the materials together for the building of the Walls, it is as yet but a Foundation, and the Roof will not become it, till the walls be raised;
and you need not despair, through an active, labouring, thriving course, At last to Set Heaven as a Roof on that Foundation: Only it will cost you Some pains to get the materials together for the building of the Walls, it is as yet but a Foundation, and the Roof will not become it, till the walls be raised;
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And therefore every faculty of your Souls and Bodies must turn Bezaleels and Aholiabs, Spiritual Artificers for the forwarding and perfecting of this work.
And Therefore every faculty of your Souls and Bodies must turn Bezaleels and Aholiabs, Spiritual Artificers for the forwarding and perfecting of this work.
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that Virtue is the way to Truth: Purity of affections a necessary precursory to depth of knowledge, NONLATINALPHABET, the only means to prepare for the uppermost form of Wisdom the speculation of God, which doth ennoble the Soul unto the condition of an NONLATINALPHABET or NONLATINALPHABET, of an heroical,
that Virtue is the Way to Truth: Purity of affections a necessary precursory to depth of knowledge,, the only means to prepare for the uppermost from of Wisdom the speculation of God, which does ennoble the Soul unto the condition of an or, of an heroical,
the art of sorting out, and laying in order all intellectual store in our brains, tracing the Councils of God, and observing his methods in his secrecies,
the art of sorting out, and laying in order all intellectual store in our brains, tracing the Councils of God, and observing his methods in his secrecies,
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If Gerson 's definition of Theology, that it is scientia effectiva non speculativa, were taken into our consideration at the choice of our professions, we should certainly have fewer pretenders to Divinity, but 'tis withal hoped more Divines.
If Gerson is definition of Theology, that it is scientia effectiva non speculativa, were taken into our consideration At the choice of our professions, we should Certainly have fewer pretenders to Divinity, but it's withal hoped more Divines.
The Lacedaemonians and Cretians, saith Josephus, brought up men to the practice, but not knowledg of good, by their example only, not by precept or law: The Athenians, and generally the rest of the Grecians used instructions of laws only,
The Lacedaemonians and Cretians, Says Josephus, brought up men to the practice, but not knowledge of good, by their Exampl only, not by precept or law: The Athenians, and generally the rest of the Greeks used instructions of laws only,
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but never brought them up by practice and discipline: But of all Lawgivers, saith he, only Moses, NONLATINALPHABET, dispensed and measured both these proportionably together.
but never brought them up by practice and discipline: But of all Lawgivers, Says he, only Moses,, dispensed and measured both these proportionably together.
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And this, beloved, is that for which that policy of the Primitive Jews deserved to be called NONLATINALPHABET, by a special name, the Government of God Himself. This is it;
And this, Beloved, is that for which that policy of the Primitive jews deserved to be called, by a special name, the Government of God Himself. This is it;
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the combination of your knowledg with your practice, your learning with your lives, which I shall, in fine, commend unto you, to take out both for your selves and others. 1. For your selves, that in your study of Divinity you will not behold Gods Attributes as a sight or spectacle, but as a Copy, not only to be admired,
the combination of your knowledge with your practice, your learning with your lives, which I shall, in fine, commend unto you, to take out both for your selves and Others. 1. For your selves, that in your study of Divinity you will not behold God's Attributes as a sighed or spectacle, but as a Copy, not only to be admired,
so to digest and inwardly dispense every part of sacred knowledg into each several member and vein of Body and Soul, that it may transpire through hands,
so to digest and inwardly dispense every part of sacred knowledge into each several member and vein of Body and Soul, that it may transpire through hands,
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the one all for natural strength, the other for irrecoverable weakness; have had such unkindly influence on succeeding ages, that almost all the actions of the ordinary Christian have some tincture of one of these:
the one all for natural strength, the other for irrecoverable weakness; have had such unkindly influence on succeeding ages, that almost all the actions of the ordinary Christian have Some tincture of one of these:
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And therefore parallel to these, we may observe the like division in the hearts and practical faculties between pride and sloth, opinion of absolute power, and prejudice of absolute impotence: The one undertaking all upon its own credit, the other suing,
And Therefore parallel to these, we may observe the like division in the hearts and practical faculties between pride and sloth, opinion of absolute power, and prejudice of absolute impotence: The one undertaking all upon its own credit, the other suing,
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that so they may come to an easie composition with God for their debt of obedience: The one so busie in contemplation of their present fortunes, that they are not at leisure to make use of them, their pride helping them to ease,
that so they may come to an easy composition with God for their debt of Obedience: The one so busy in contemplation of their present fortune's, that they Are not At leisure to make use of them, their pride helping them to ease,
and if you look nearly to poverty too, Revel. iii. 17. the other so fastned to this Sanctuary, this religious piece of prophaneness, that leaving the whole business to God, as the undertaker and proxy of their obedience, their idleness shall be deemed devotion, and their best piety sitting still.
and if you look nearly to poverty too, Revel. iii. 17. the other so fastened to this Sanctuary, this religious piece of profaneness, that leaving the Whole business to God, as the undertaker and proxy of their Obedience, their idleness shall be deemed devotion, and their best piety sitting still.
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These two differences of Men, either sacrilegious or supine, imperious or lethargical, have so dichotomized this lower sphear of the Word, almost into two equal parts, that the practice of humble obedience, and obeying humility, the bemoaning our wants to God, with Petition to repair them,
These two differences of Men, either sacrilegious or supine, imperious or lethargical, have so dichotomized this lower sphere of the Word, almost into two equal parts, that the practice of humble Obedience, and obeying humility, the bemoaning our Wants to God, with Petition to repair them,
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As when the Body is torn asunder, the Soul is without any farther act of violence forced out of its place, that it takes its flight home to Heaven, being thus let out at the Scissure, as at the Window;
As when the Body is torn asunder, the Soul is without any farther act of violence forced out of its place, that it Takes its flight home to Heaven, being thus let out At the Scissure, as At the Window;
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For the deposing of these two Tyrants, that have thus usurped the Soul between them, dividing the Live child with that false Mother, into two dead parts:
For the deposing of these two Tyrants, that have thus usurped the Soul between them, dividing the Live child with that false Mother, into two dead parts:
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For the abating this pride, and enlivening this deadness of practical faculties; for the scourging this stout Beggar, and restoring this Cripple to his Legs, the two Provisions in my Text,
For the abating this pride, and enlivening this deadness of practical faculties; for the scourging this stout Beggar, and restoring this Cripple to his Legs, the two Provisions in my Text,
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if the order of them only be transposed, and in Gods method the last set first, will, I may hope and pray, prove sufficient. I can do, &c. 1. Through Christ that strengthneth me.
if the order of them only be transposed, and in God's method the last Set First, will, I may hope and pray, prove sufficient. I can do, etc. 1. Through christ that strengtheneth me.
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] You have there, first, The Assertion of the necessity of grace; and secondly, that enforced from the form of the word NONLATINALPHABET, which imports the minutely continual supply of aids; and then,
] You have there, First, The Assertion of the necessity of grace; and secondly, that Enforced from the from of the word, which imports the minutely continual supply of aids; and then,
thirdly, we have not only positively, but exclusively declared the person thus assisting; in Christo confortante, it is by him, not otherwise, we can do thus, or thus.
Thirdly, we have not only positively, but exclusively declared the person thus assisting; in Christ confortante, it is by him, not otherwise, we can do thus, or thus.
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] First, The NONLATINALPHABET, and secondly, the NONLATINALPHABET. 1. The power; and 2. the extent of that power: 1. The potency; and 2. the omnipotency; and then 3. this not only originally of Christ that strengthneth,
] First, The, and secondly, the. 1. The power; and 2. the extent of that power: 1. The potency; and 2. the omnipotency; and then 3. this not only originally of christ that strengtheneth,
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but inherently of me, being strengthned by Christ. Three particulars again, and all against the conceived or pretended impotence, either of the false spie that brought news of the Giants Anakims, Cannibals, in the way to Canaan, Numb. xiii. 32. Or of the Sluggard, that is alway affrighting and keeping himself at home, with the Lion in the streets, some NONLATINALPHABET or other difficulty or impossibility, whensoever any work or travel of obedience is required of us, Prov. xxvi. 13. It will not befit the majesty of the subject to have so many particulars, by being severally handled, joyntly neglected.
but inherently of me, being strengthened by christ. Three particulars again, and all against the conceived or pretended impotence, either of the false spy that brought news of the Giants Anakims, Cannibals, in the Way to Canaan, Numb. xiii. 32. Or of the Sluggard, that is always affrighting and keeping himself At home, with the lion in the streets, Some or other difficulty or impossibility, whensoever any work or travel of Obedience is required of us, Curae xxvi. 13. It will not befit the majesty of the Subject to have so many particulars, by being severally handled, jointly neglected.
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Our best contrivance will be to shorten the retail for the encreasing of the gross, to make the fewer parcels, that we may carry them away the better, in these three Propositions. I. The strength of Christ is the Original and Fountain of all ours;
Our best contrivance will be to shorten the retail for the increasing of the gross, to make the fewer parcels, that we may carry them away the better, in these three Propositions. I. The strength of christ is the Original and Fountain of all ours;
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Through Christ that, &c. II. The strength of a Christian, from Christ derived, in a kind of Omnipotency, sufficient for the whole duty of a Christian. Can do all things, &c. III.
Through christ that, etc. II The strength of a Christian, from christ derived, in a kind of Omnipotency, sufficient for the Whole duty of a Christian. Can do all things, etc. III.
The strength and power being thus bestowed, the work is the Work of a Christian, of the suppositum, the Man strengthned by Christ. I can do, &c. Of these in this order, for the removing only of those prejudices out of the Brain, which may trash and encumber the practice of piety in the heart. And first of the first.
The strength and power being thus bestowed, the work is the Work of a Christian, of the suppositum, the Man strengthened by christ. I can do, etc. Of these in this order, for the removing only of those prejudices out of the Brain, which may trash and encumber the practice of piety in the heart. And First of the First.
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The strength of Christ, and that peculiarly of Christ the second Person of the Trinity, who was appointed by consent to negotiate for us in the business concerning our Souls. All our tenure or plea, to grace or glory, to depend not on any absolute, respectless,
The strength of christ, and that peculiarly of christ the second Person of the Trinity, who was appointed by consent to negotiate for us in the business Concerning our Souls. All our tenure or plea, to grace or glory, to depend not on any absolute, respectless,
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That Privy Seal of his annexed to the Patent, or else of no value at that Court of Pleas; or that Grand Assizes of Souls. Our Natural strength is the gift of God, as God is considered in the first Article of our Creed, and by that title of Creation we have that priviledge of all created substances, to be able to perform the work of nature,
That Privy Seal of his annexed to the Patent, or Else of no valve At that Court of Pleasant; or that Grand Assizes of Souls. Our Natural strength is the gift of God, as God is considered in the First Article of our Creed, and by that title of Creation we have that privilege of all created substances, to be able to perform the work of nature,
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& peculiarly in the Faciamus hominem, are adumbrated, if not mentioned by Moses. And therefore God is said to have made all by his Word, that inward, eternal Word in his bosome,
& peculiarly in the Faciamus hominem, Are adumbrated, if not mentioned by Moses. And Therefore God is said to have made all by his Word, that inward, Eternal Word in his bosom,
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an articulation, and, as it were, incarnation of which, was that Fiat & factum est, which the Heathen Rhetorician so admired in Moses for a magnificent sublime expression.
an articulation, and, as it were, incarnation of which, was that Fiat & factum est, which the Heathen Rhetorician so admired in Moses for a magnificent sublime expression.
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Yet in this Creation, and consequently this donation of natural strength, peculiarly imputed to the first Person of the Trinity, because no personal act of Christ, either of his satisfaction or merit, of his humiliation or exaltation, did conduce to that;
Yet in this Creation, and consequently this donation of natural strength, peculiarly imputed to the First Person of the Trinity, Because no personal act of christ, either of his satisfaction or merit, of his humiliation or exaltation, did conduce to that;
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saith Parisiensis, Any thing of moment or valor, according to the Dialect of Scripture, that calls the whole man by the name of his soul, (so many souls, i. e. so many men,
Says Parisiensis, Any thing of moment or valour, according to the Dialect of Scripture, that calls the Whole man by the name of his soul, (so many Souls, i. e. so many men,
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founded in the promise actually exhibited in the death and exaltation of the Messias, and continually paid out to us, by the continued daily exercise of his Offices. 1. The Covenant sealed in his Blood, after the manner of Eastern Nations, as a counterpart of Gods, to that which Abraham had sealed to before in his Blood at his Circumcision. 2. The Benefits made over in that Covenant, were given up in numerato, with a kind of Livery and Seisin at his Exaltation; which is the importance of that place, Ephes. iv. 8. out of the lxviii. Psalm, Thou hast ascended on high ] There is the date of it upon Christ 's inauguration to his Regal Office: Thou hast led captivity captive.
founded in the promise actually exhibited in the death and exaltation of the Messias, and continually paid out to us, by the continued daily exercise of his Offices. 1. The Covenant sealed in his Blood, After the manner of Eastern nations, as a counterpart of God's, to that which Abraham had sealed to before in his Blood At his Circumcision. 2. The Benefits made over in that Covenant, were given up in numerato, with a kind of Livery and Seisin At his Exaltation; which is the importance of that place, Ephesians iv. 8. out of the lxviii. Psalm, Thou hast ascended on high ] There is the date of it upon christ is inauguration to his Regal Office: Thou hast led captivity captive.
Thou hast given gifts ] or as the Psalm received, Gifts for men. ] Both importing the same thing, in divers relations, received from his Father, (All power is given to me ) that he might give, dispense, convey,
Thou hast given Gifts ] or as the Psalm received, Gifts for men. ] Both importing the same thing, in diverse relations, received from his Father, (All power is given to me) that he might give, dispense, convey,
But above that account, daily bublings out of the same Spring, minutely rayes of this Sun of Righteousness, which differ from that gift of Grace, as the propagation of life from the first act of Conception, conservation from Creation; that which was there done in a minute, is here done every minute;
But above that account, daily bubblings out of the same Spring, minutely rays of this Sun of Righteousness, which differ from that gift of Grace, as the propagation of life from the First act of Conception, conservation from Creation; that which was there done in a minute, is Here done every minute;
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and so the Christian is still in fieri, not in facto esse: or as a line which is an aggregate of infinite points, from a point in suo indivisibili; the first called by the Schools, Auxilium gratiae per modum principii, the other Per modum concursus. And this is noted by the word NONLATINALPHABET, givings, Jam. i. 17. neither NONLATINALPHABET as the Heathen called their vertues,
and so the Christian is still in fieri, not in facto esse: or as a line which is an aggregate of infinite points, from a point in Sue indivisibili; the First called by the Schools, Auxilium Gratiae per modum Principii, the other Per modum Concursus. And this is noted by the word, givings, Jam. i. 17. neither as the Heathen called their Virtues,
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nor again so properly NONLATINALPHABET, gifts, because that proves a kind of tenure after the receit, Data, eo tempore quo dantur fiunt accipientis, saith the Law: But properly and critically NONLATINALPHABET, givings, Christ always a giving, confirming minutely not our title,
nor again so properly, Gifts, Because that Proves a kind of tenure After the receipt, Data, eo tempore quo dantur Fluent accipientis, Says the Law: But properly and critically, givings, christ always a giving, confirming minutely not our title,
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but his own gift; or else that as minutely ready again to return to the crown. All our right and title to strength and power, is only from Gods minutely donation.
but his own gift; or Else that as minutely ready again to return to the crown. All our right and title to strength and power, is only from God's minutely donation.
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And the NONLATINALPHABET in the Present tense implies, all depending on the perpetual presence and assistance of his strength. Hence is it that Christ is called the Father of Eternity, Isai. ix. 6. i. e. of the life to come (NONLATINALPHABET say the LXX, the age to come) the state of Christians under the Gospel, and all that belongs to it;
And the in the Present tense Implies, all depending on the perpetual presence and assistance of his strength. Hence is it that christ is called the Father of Eternity, Isaiah ix. 6. i. e. of the life to come (say the LXX, the age to come) the state of Christians under the Gospel, and all that belongs to it;
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and therefore it is Proclus his observation of Plato, that he calls God, in respect of all Creatures NONLATINALPHABET a Maker; but NONLATINALPHABET a Father in respect of Man. And this the peculiar title of Christ, in respect of his Offices;
and Therefore it is Proclus his observation of Plato, that he calls God, in respect of all Creatures a Maker; but a Father in respect of Man. And this the peculiar title of christ, in respect of his Offices;
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in those rayes which it minutely sends out, by which as on wings, this fountain of all inherent and imputed righteousness, of sanctifying and justifying Grace, takes its flight,
in those rays which it minutely sends out, by which as on wings, this fountain of all inherent and imputed righteousness, of sanctifying and justifying Grace, Takes its flight,
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and rests upon the Christian Soul; and this still peculiarly, NONLATINALPHABET, not in God NONLATINALPHABET, but NONLATINALPHABET, in Christ; In Christ that strengtheneth.
and rests upon the Christian Soul; and this still peculiarly,, not in God, but, in christ; In christ that strengtheneth.
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and this second foundation, the hand of God, and the hand of a Mediator, is I conceive the ground of all those perplexing controversies about the strength of nature, and patrimony of grace, Pelagius very jealous and unwilling to part with his natural power, left any thing in the business of his Salvation should be accounted due unto God, they are his own words,
and this second Foundation, the hand of God, and the hand of a Mediator, is I conceive the ground of all those perplexing controversies about the strength of nature, and patrimony of grace, Pelagius very jealous and unwilling to part with his natural power, left any thing in the business of his Salvation should be accounted due unto God, they Are his own words,
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if Jerom may be credited, Mihi nullus auferre poterit liberi arbitrii potestatem, ne si in operibus meis Deus adjutor extiterit, non mihi debeatur merces,
if Jerome may be credited, Mihi nullus Auferre poterit Liberi Arbitrii potestatem, ne si in operibus meis Deus adjutor extiterit, non mihi debeatur merces,
Socinus again denying all merit and satisfaction of Christ, making all that but a Chimaera, and so evacuating or antiquating that old tenure by which we hold all our Spiritual Estate. The Romanists again, at least some of them, bestowing upon the blessed Virgin after Conception, such Jurisdiction in the temporal procession of the Holy Ghost, that no grace is to be had but by her dispensing;
Socinus again denying all merit and satisfaction of christ, making all that but a Chimaera, and so evacuating or antiquating that old tenure by which we hold all our Spiritual Estate. The Romanists again, At least Some of them, bestowing upon the blessed Virgae After Conception, such Jurisdiction in the temporal procession of the Holy Ghost, that no grace is to be had but by her dispensing;
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That she is the neck to Christ the Head, cant. vii. 4. and Sublato Virginis patrocinio, perinde ac halitu intercluso, peccator vivere diutiùs non potest:
That she is the neck to christ the Head, Cant. vii. 4. and Sublato Virginis patrocinio, Perinde ac halitu intercluso, peccator vivere diutiùs non potest:
And yet others that maintain the quite contradictory to all these, acknowledging a necessity of supernatural strength to the attaining of our supernatural end,
And yet Others that maintain the quite contradictory to all these, acknowledging a necessity of supernatural strength to the attaining of our supernatural end,
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and then ask and receive this only, as from the hands and merits of Christ, without the mediation or jurisdiction of anyother, are yet had in jealousie and suspicion as back-friends to the cause of God, and enemies to Grace;
and then ask and receive this only, as from the hands and merits of christ, without the mediation or jurisdiction of anyother, Are yet had in jealousy and suspicion as Backfriends to the cause of God, and enemies to Grace;
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Whereas the limits of both these being distinctly set, there may safely be acknowledged, first a natural power; (or if you will call it natural grace, the Fathers will bear you out in the phrase) Illius est gratiae quòd creatus est, S. Jerom; Gratia Dei quâ fecit nos, S. Austin; and Crearis gratia, S. Bernard: and that properly styled, the strength of God, but not of Christ, enabling us for the works of nature.
Whereas the Limits of both these being distinctly Set, there may safely be acknowledged, First a natural power; (or if you will call it natural grace, the Father's will bear you out in the phrase) Illius est Gratiae quòd creatus est, S. Jerome; Gratia Dei quâ fecit nos, S. Austin; and Crearis Gratia, S. Bernard: and that properly styled, the strength of God, but not of christ, enabling us for the works of nature.
And then above this, is regularly superstructed the strength of Christ, special supernatural strength made over unto us, not at our first but second birth;
And then above this, is regularly superstructed the strength of christ, special supernatural strength made over unto us, not At our First but second birth;
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without which, though we are men, yet not Christians, Live, saith Clemens, NONLATINALPHABET, a kind of embryon, imperfect heathen, of a child in the womb, of the gentle dark uncomfortable being, a kind of first draught,
without which, though we Are men, yet not Christians, Live, Says Clemens,, a kind of embryon, imperfect heathen, of a child in the womb, of the gentle dark uncomfortable being, a kind of First draught,
Though we have Souls, yet in relation to spiritual acts or objects, but weak consumptive cadaverous souls (as NONLATINALPHABET the Old Testament word for the Soul,
Though we have Souls, yet in Relation to spiritual acts or objects, but weak consumptive cadaverous Souls (as the Old Testament word for the Soul,
and NONLATINALPHABET in the 72, signifies, a carkass or dead body, Numb. v. 2. and otherwhere) and then by this accession of this strength of Christ, this dead Soul revives into a kind of omnipotency; the Pygmie is sprung up into a Gyant, this languishing puling state improv'd into an NONLATINALPHABET;
and in the 72, signifies, a carcase or dead body, Numb. v. 2. and otherwhere) and then by this accession of this strength of christ, this dead Soul revives into a kind of omnipotency; the Pygmy is sprung up into a Giant, this languishing puling state improved into an;
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The strength of a Christian, from Christ deriv'd, is a kind of Omnipotence, sufficient for the whole duty of a Christian, NONLATINALPHABET, Can do all things.
The strength of a Christian, from christ derived, is a kind of Omnipotence, sufficient for the Whole duty of a Christian,, Can do all things.
The clearing of this Truth from all difficulties or prejudices, will depend mainly on the right understanding of the predicate, NONLATINALPHABET, in my Text,
The clearing of this Truth from all difficulties or prejudices, will depend mainly on the right understanding of the predicate,, in my Text,
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Now what is the whole duty of a Christian, but the adequate condition of the second Covenant? upon performance of which salvation shall certainly be had,
Now what is the Whole duty of a Christian, but the adequate condition of the second Covenant? upon performance of which salvation shall Certainly be had,
As for any Exercise of Gods absolute Will, or Power, in this business of Souls under Christs Kingdom, I think we may fairly omit to take it into consideration;
As for any Exercise of God's absolute Will, or Power, in this business of Souls under Christ Kingdom, I think we may fairly omit to take it into consideration;
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Whereupon perhaps it will be worth observing, in the confession of the Religion of the Greek Church, subscribed by Cyril the present Patriarch of Constantinople, where having somewhat to do with this phrase, Of Gods absolute Dominion so much talked on here in the West, he is much put to it to express it in Greek,
Whereupon perhaps it will be worth observing, in the Confessi of the Religion of the Greek Church, subscribed by Cyril the present Patriarch of Constantinople, where having somewhat to do with this phrase, Of God's absolute Dominion so much talked on Here in the West, he is much put to it to express it in Greek,
1. That there is a Condition, and that an adequate one, of the same extent as the promises of the Covenant; something exacted at our hands to be performed if we mean to be the better for the demise of that Indenture, As many as received him, to them he gave power, &c. Joh. i. 12. to these, and to none else, positively and exclusively.
1. That there is a Condition, and that an adequate one, of the same extent as the promises of the Covenant; something exacted At our hands to be performed if we mean to be the better for the demise of that Indenture, As many as received him, to them he gave power, etc. John i. 12. to these, and to none Else, positively and exclusively.
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when the fight is fought, the course finished, the faith kept, then coelum rapiunt, God challenged on his righteousness as a Judg; not on ground of his absolute pleasure as a Lord, which will; but upon supposition of a Pact or Covenant, which limits and directs the award & process, for according unto it God the righteous Judge shall give.
when the fight is fought, the course finished, the faith kept, then coelum rapiunt, God challenged on his righteousness as a Judge; not on ground of his absolute pleasure as a Lord, which will; but upon supposition of a Pact or Covenant, which Limits and directs the award & process, for according unto it God the righteous Judge shall give.
this believing whatever it signifies is that condition here we speak of, and what it imports, you will best see by comparing it with the same passage set down by another Amanuensis in the last verse of S. Matth. To observe all things whatsoever I have commanded you:
this believing whatever it signifies is that condition Here we speak of, and what it imports, you will best see by comparing it with the same passage Set down by Another Amanuensis in the last verse of S. Matthew To observe all things whatsoever I have commanded you:
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no creature being now rescuable from Hell stante pacto, but those that perform the condition of it, that irreversible Oath of God, which is always fulfilled in kind without relaxation,
no creature being now rescuable from Hell Standing pacto, but those that perform the condition of it, that irreversible Oath of God, which is always fulfilled in kind without relaxation,
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This was upon agreement between God and Christ, that the impenitent Infidel should be never the better for it, should die unrescued in his old Condemnation.
This was upon agreement between God and christ, that the impenitent Infidel should be never the better for it, should die unrescued in his old Condemnation.
And then that reason of disannulling the old, and establishing the new Covenant, because there was no justification to be had by the old, rendred Gal. iii. 21. would easily be retorted upon the Apostle thus,
And then that reason of Disannulling the old, and establishing the new Covenant, Because there was no justification to be had by the old, rendered Gal. iii. 21. would Easily be retorted upon the Apostle thus,
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Why neither is any life or justification to be had by this second; the absurdity of which sequel being considered, may serve for one proof of the Proposition.
Why neither is any life or justification to be had by this second; the absurdity of which sequel being considered, may serve for one proof of the Proposition.
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The 2d. Covenant standing this must also stand, that hath been proved already, because a condition adequate, and of the same latitude with the Covenant.
The 2d. Covenant standing this must also stand, that hath been proved already, Because a condition adequate, and of the same latitude with the Covenant.
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The Tragick Poets, saith Tully, when they had overshot themselves in a desperate Plot, that would never come about, ad Deum confugiunt, they were fain to flie to a God, to lay that unruly spirit that their phansie had raised.
The Tragic Poets, Says Tully, when they had overshot themselves in a desperate Plot, that would never come about, ad God confugiunt, they were fain to fly to a God, to lay that unruly Spirit that their fancy had raised.
Upon Adam 's sin and breach of the Condition of the First Covenant, there was no possibility in the wit of man, in the sphere of the most Poetical phansie, Fabulae exitum explicare, to come off with a fair conclusion, had not the Second Person of the Trinity, that NONLATINALPHABET, come down in his tire,
Upon Adam is since and breach of the Condition of the First Covenant, there was no possibility in the wit of man, in the sphere of the most Poetical fancy, Fables exitum explicare, to come off with a fair conclusion, had not the Second Person of the Trinity, that, come down in his tire,
And he again having brought things into some possibility of an happy conclusion (though it cost him his life in the negotiation) leaves it at his departure in the trust of his vicegerent, the Spirit of his power, to go thorow with his beginnings;
And he again having brought things into Some possibility of an happy conclusion (though it cost him his life in the negotiation) leaves it At his departure in the trust of his vicegerent, the Spirit of his power, to go thorough with his beginnings;
to see that performed (which only he left unperfected, as being our task not his) the Condition of the Second Covenant. The Spirit then enters upon the work, dispatches Officers, Ambassadors to all Nations in the World NONLATINALPHABET, to every creature, Mark xvi. 15. And himself to the end of the World, goes along to back them in their Ministery: And then the next thing the Scripture tells us of, is the coming to Harvest, after this Seeds time,
to see that performed (which only he left unperfected, as being our task not his) the Condition of the Second Covenant. The Spirit then enters upon the work, Dispatches Officers, ambassadors to all nations in the World, to every creature, Mark xvi. 15. And himself to the end of the World, Goes along to back them in their Ministry: And then the next thing the Scripture tells us of, is the coming to Harvest, After this Seeds time,
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so they are like to remain for ever, unless there be some other Person in the Godhead to be sent, to make up Pythagoras his NONLATINALPHABET, there is no new way imaginable to be found out;
so they Are like to remain for ever, unless there be Some other Person in the Godhead to be sent, to make up Pythagoras his, there is no new Way imaginable to be found out;
and that perhaps is the reasons of those peremptory denunciations of Christ against them that sin against the Holy Ghost, against that administration of grace entrusted to him, That there shall be never any remission for them, in this world, or in another, i. e.
and that perhaps is the Reasons of those peremptory denunciations of christ against them that sin against the Holy Ghost, against that administration of grace Entrusted to him, That there shall be never any remission for them, in this world, or in Another, i. e.
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The Apostate, whether he renounce his faith, in fact or profession, must be a Cast-away. The third thing to be premised is, Wherein this condition of the second Covenant consists;
The Apostate, whither he renounce his faith, in fact or profession, must be a Castaway. The third thing to be premised is, Wherein this condition of the second Covenant consists;
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and that is not in any rigor of legal performance (that was the bloody purport of that old obligation, that soon concluded us all under death irreversibly) nor in any Egyptian Pharaoh 's tasks, a full tale of Bricks, without Straw, without any materials to make them;
and that is not in any rigor of Legal performance (that was the bloody purport of that old obligation, that soon concluded us all under death irreversibly) nor in any Egyptian Pharaoh is tasks, a full tale of Bricks, without Straw, without any materials to make them;
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In a word, it consists in the embracing of Christ in all his Offices, the whole Person of Christ; but especially as he is typically described in Zachary, a crowned Jesus, a Priest upon a Throne; his Scepter joyned to his Ephod, to rule and receive tribute as well as sacrifice, and satisfie and reconcile:
In a word, it consists in the embracing of christ in all his Offices, the Whole Person of christ; but especially as he is typically described in Zachary, a crowned jesus, a Priest upon a Throne; his Sceptre joined to his Ephod, to Rule and receive tribute as well as sacrifice, and satisfy and reconcile:
Consilium pacis inter ambo ea, those two Offices of his reconciled in the same, our Priest become our King, That being delivered, we may serve him (in the other Zacharie 's phrase, Delivered without fear, serve him) in holiness and righteousness:
Consilium pacis inter ambo ea, those two Offices of his reconciled in the same, our Priest become our King, That being Delivered, we may serve him (in the other Zacharias is phrase, Delivered without Fear, serve him) in holiness and righteousness:
Nay, because those things which there is a Logical possibility for us to do, and strength sufficient suppeditated, it is not yet Morally possible to do all our lives long, without any default;
Nay, Because those things which there is a Logical possibility for us to do, and strength sufficient suppeditated, it is not yet Morally possible to do all our lives long, without any default;
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Because, as Parisiensis saith, even the habit of Grace, in the regenerate heart, is as long as a man carries flesh about him as an armed man, Positus in lubrico, set to fight in a slippery place, all his armor and valor will not secure him from a fall;
Because, as Parisiensis Says, even the habit of Grace, in the regenerate heart, is as long as a man carries Flesh about him as an armed man, Positus in lubrico, Set to fight in a slippery place, all his armour and valour will not secure him from a fallen;
or again, as the General of a factious or fals-hearted army, a party of insidious flesh at home, which will betray to the weaker enemy that comes unanimous;
or again, as the General of a factious or False-hearted army, a party of insidious Flesh At home, which will betray to the Weaker enemy that comes unanimous;
there is therefore bound up in this new Volume of Ordinances, an NONLATINALPHABET, a New Testament, a Codicil of Repentance, added to the Testament; that Plank for Shipwrackt souls, that City of Refuge, that Sanctuary for the Man-slayer after sincommitted.
there is Therefore bound up in this new Volume of Ordinances, an, a New Testament, a Codicil of Repentance, added to the Testament; that Plank for Shipwrecked Souls, that city of Refuge, that Sanctuary for the Manslayer After sincommitted.
then certainly no man that advises with these premisses, and so understands what is the meaning of the duty, can ever doubt any longer of the NONLATINALPHABET, the Omnipotence of the Christian, his sufficiency from Christ to perform his whole duty:
then Certainly no man that advises with these premises, and so understands what is the meaning of the duty, can ever doubt any longer of the, the Omnipotence of the Christian, his sufficiency from christ to perform his Whole duty:
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Which is the sum of the conclusion of the second Arausican Council held against Pelagius, c. ult. Secundum sidem Catholicam credimus, quòd acceptâ per Baptismum gratiâ omnes Baptizati Christo auxiliante & cooperante quae ad salutem pertinent possint & debeant (si fideliter laborare voluerint) adimplere.
Which is the sum of the conclusion of the second Arausican Council held against Pelagius, c. ult. Secundum sidem Catholicam Credimus, quòd acceptâ per Baptism gratiâ omnes Baptized Christ auxiliante & cooperante Quae ad salutem pertinent possint & debeant (si Fideliter laborare voluerint) adimplere.
Whether a regenerate man in viâ, can fulfil the Law of God: Of that collision concerning merits, concerning venial and mortal sin, justification by works, or Faith, or both;
Whither a regenerate man in viâ, can fulfil the Law of God: Of that collision Concerning merits, Concerning venial and Mortal since, justification by works, or Faith, or both;
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the third Proposition. That the strength and power being thus bestowed, the work is the work of a Christian, of the Suppositum, the Man strengthned and assisted by Christ. I can, &c. I, not I alone, abstracted from Christ, nor I principally, and Christ only in Subsidiis, to facilitate that to me which I was not quite able throughly to perform without help, (which deceitful consideration drew on Pelagius himself, that was first only for nature, at last to take in one after another, five Subsidiaries more;
the third Proposition. That the strength and power being thus bestowed, the work is the work of a Christian, of the Suppositum, the Man strengthened and assisted by christ. I can, etc. I, not I alone, abstracted from christ, nor I principally, and christ only in Subsidies, to facilitate that to me which I was not quite able thoroughly to perform without help, (which deceitful consideration drew on Pelagius himself, that was First only for nature, At last to take in one After Another, five Subsidiaries more;
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but only as so many horses to draw together in the Chariot with nature, being so pursued by the Councils and Fathers, from one hold to another, till he was at last almost deprived of all;
but only as so many Horses to draw together in the Chariot with nature, being so pursued by the Councils and Father's, from one hold to Another, till he was At last almost deprived of all;
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and then had not the Devil stuck close to him at the exigence, and held out at the velle & operari, he might have been in great danger to have lost an Heretick.) But I ] absolutely impotent in my self to any supernatural duty, being then rapt above my self, strengthned by Christs perpetual influence, having all my strength & ability from him, am then by that strength able to do all things my self.
and then had not the devil stuck close to him At the exigence, and held out At the velle & operari, he might have been in great danger to have lost an Heretic.) But I ] absolutely impotent in my self to any supernatural duty, being then rapt above my self, strengthened by Christ perpetual influence, having all my strength & ability from him, am then by that strength able to do all things my self.
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As in the old Oracle, the God inspired and spake in the ear of the Prophet, and then the Vates spoke under from thence, called NONLATINALPHABET, ecchoed out that voice aloud which he had received by whisper, a kind of Scribe, or Cryer, or Herauld, to deliver out as he was inspired:
As in the old Oracle, the God inspired and spoke in the ear of the Prophet, and then the Vates spoke under from thence, called, echoed out that voice aloud which he had received by whisper, a kind of Scribe, or Crier, or Herald, to deliver out as he was inspired:
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The principal, NONLATINALPHABET, a God, or Oracle; the Prophet NONLATINALPHABET an inspired Enthusiast, dispensing out to his credulous clients, all that the Oracle did dictate;
The principal,, a God, or Oracle; the Prophet an inspired Enthusiast, dispensing out to his credulous Clients, all that the Oracle did dictate;
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and therefore bound up to a necessity of perpetual barrenness, having neither of those two procreative faculties, heat or moisture, in its composition;
and Therefore bound up to a necessity of perpetual Barrenness, having neither of those two procreative faculties, heat or moisture, in its composition;
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but then by the beams of the Sun, and neighbourhood of Water, or to supply the want of that, rain from Heaven to satisfie its thirst, this cold dry Element begins to teem, carries many Mines of treasure in the Womb, many granaries of fruit in its surface,
but then by the beams of the Sun, and neighbourhood of Water, or to supply the want of that, rain from Heaven to satisfy its thirst, this cold dry Element begins to teem, carries many Mines of treasure in the Womb, many granaries of fruit in its surface,
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though God give the encrease, thou must bring forth the fruit. The Holy Ghost overshadowed Mary, and she was found with child, Mat. i. 18. NONLATINALPHABET, she was found; no more attributed to her;
though God give the increase, thou must bring forth the fruit. The Holy Ghost overshadowed Marry, and she was found with child, Mathew i. 18., she was found; no more attributed to her;
and yet Luk. i. 31. 'tis the Angels Divinity, That Mary shall conceive and bring forth a Son. All the efficiency from the Holy Ghost, and partus ventrem, the work attributed,
and yet Luk. i. 31. it's the Angels Divinity, That Mary shall conceive and bring forth a Son. All the efficiency from the Holy Ghost, and partus ventrem, the work attributed,
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and therefore is she call'd by the Ancients not only officina miraculorum, & NONLATINALPHABET, The shop of Miracles, and The Work-house of the Holy Ghost, (as the Rhetorick of some have set it) but by the Councils, (that were more careful in their phrases) NONLATINALPHABET, not only the Conduit through which he past,
and Therefore is she called by the Ancients not only officina miraculorum, &, The shop of Miracles, and The Workhouse of the Holy Ghost, (as the Rhetoric of Some have Set it) but by the Councils, (that were more careful in their phrases), not only the Conduit through which he passed,
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And thus in the production of all spiritual Actions, the principal sole efficient of all is Christ, and His Spirit; all that is conceived in us, is of the Holy Ghost: The holy Principle, holy Desire, holy Action, the posse, & velle, & operari, all of him, Phil. ii. 12. But then being so overshadowed, the Soul it self conceives;
And thus in the production of all spiritual Actions, the principal sole efficient of all is christ, and His Spirit; all that is conceived in us, is of the Holy Ghost: The holy Principle, holy Desire, holy Actium, the posse, & velle, & operari, all of him, Philip ii. 12. But then being so overshadowed, the Soul it self conceives;
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and then as Mary was the Mother of God, so the Christian Soul is the Parent of all its Divine Christian Performances; Christ the Father, that enables with his Spirit; and the Soul the Mother, that actually brings forth.
and then as Marry was the Mother of God, so the Christian Soul is the Parent of all its Divine Christian Performances; christ the Father, that enables with his Spirit; and the Soul the Mother, that actually brings forth.
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1. Where all the Christians non-proficiency is to be charged, either 1. Upon the Habitual Hardness, or 2. The Sluggishness, or 3. The Rankness of his own wretchless heart.
1. Where all the Christians nonproficiency is to be charged, either 1. Upon the Habitual Hardness, or 2. The Sluggishness, or 3. The Rankness of his own wretchless heart.
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& rain that is poured down, the enlivening influences that are dispensed among us, yet the NONLATINALPHABET, the hardness and toughness of the Womb, NONLATINALPHABET, that dry unnutrifying Earth in the Philosopher's, or in Christs dialect, Stony-ground, resists all manner of Conception, will not be hospitable, yield any entertainment,
& rain that is poured down, the enlivening influences that Are dispensed among us, yet the, the hardness and toughness of the Womb,, that dry unnutrifying Earth in the Philosopher's, or in Christ dialect, Stony-ground, resists all manner of Conception, will not be hospitable, yield any entertainment,
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if it were put to his own partial judgment, would think reasonable for him to do for his Vineyard, gathered out stones, those seeds of natural hardness,
if it were put to his own partial judgement, would think reasonable for him to do for his Vineyard, gathered out stones, those seeds of natural hardness,
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yet for all these, Labruscas, wild, juiceless Grapes, heartless Faith, unseasoned Devotion, intemperate Zeal, blind and perverse Obedience, that under that name shall disguise and excuse Disobedience;
yet for all these, Labruscas, wild, juiceless Grapes, heartless Faith, unseasoned Devotion, intemperate Zeal, blind and perverse obedience, that under that name shall disguise and excuse Disobedience;
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Christ comes but thrice to his Disciples from his Prayers in the Garden, and that thrice he finds them asleep, Mat. xxvi. Christ can be awake to come, and that in a more pathetical language, Sic non potuistis horâ unâ, as the vulgar most fully out of the Greek;
christ comes but thrice to his Disciples from his Prayers in the Garden, and that thrice he finds them asleep, Mathew xxvi. christ can be awake to come, and that in a more pathetical language, Sic non potuistis horâ unâ, as the Vulgar most Fully out of the Greek;
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Were you so unable to watch one hour? The Pharisee can be awake to Plot, Judas to betray, their joint Vigils and Proparasceve to that grand Passeover the slaying of the Lamb of God, and only the Disciples they are asleep,
Were you so unable to watch one hour? The Pharisee can be awake to Plot, Judas to betray, their joint Vigils and Proparasceve to that grand Passover the slaying of the Lamb of God, and only the Disciples they Are asleep,
and this heaviness of eyes, and heaviness of heart (whereupon NONLATINALPHABET in the LXXII is ordinarily set for sinners) is the depriving us many times, not only of Christ, but his Spirit too.
and this heaviness of eyes, and heaviness of heart (whereupon in the LXXII is ordinarily Set for Sinners) is the depriving us many times, not only of christ, but his Spirit too.
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Such contentedness in our present servile estate, that if a Jubilee should be proclaimed from Heaven, a general Manumission of all servants from these Gallies of sin, we would be ready with those servants for whom Moses makes a provision, to come and tell him plaingly, We will not go out free, be bored through the ear to be slaves for ever, Ex. xxi. 6. 3. Rankness, and a kind of spiritual sin of Sodom; Pride and fulness of bread, abusing the Grace of God into wantonness;
Such contentedness in our present servile estate, that if a Jubilee should be proclaimed from Heaven, a general Manumission of all Servants from these Galleys of since, we would be ready with those Servants for whom Moses makes a provision, to come and tell him plaingly, We will not go out free, be bored through the ear to be slaves for ever, Ex. xxi. 6. 3. Rankness, and a kind of spiritual since of Sodom; Pride and fullness of bred, abusing the Grace of God into wantonness;
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either to the ostentatious setting themselves out before men, or else the feeding themselves up to that high flood of spiritual pride & confidence, that it will be sure to impostumate in the soul.
either to the ostentatious setting themselves out before men, or Else the feeding themselves up to that high flood of spiritual pride & confidence, that it will be sure to impostumate in the soul.
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and when he thought well of it, he receives it as a present sent him from Heaven, NONLATINALPHABET, reckons of it as a gift of Grace, or if you will, a medicinal dose, or recipe, but rather a playster, or outward application, which per antiperistasin would drive in his spiritual heat,
and when he Thought well of it, he receives it as a present sent him from Heaven,, reckons of it as a gift of Grace, or if you will, a medicinal dose, or recipe, but rather a plaster, or outward application, which per antiperistasin would drive in his spiritual heat,
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but either our unpreparedness to receive, or preposterous giddiness in making use of it, which is the cause either of Consumption, or Aposthume in the Soul, either starving or surfeiting the Christian.
but either our unpreparedness to receive, or preposterous giddiness in making use of it, which is the cause either of Consumption, or Aposthume in the Soul, either starving or surfeiting the Christian.
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and acting, and advising aright, and not emasoulate womanish supplications alone, were the means, whereby Gods help is obtained, Ubi socordiae atque ignaviae tradideris, frustra Deos implores.
and acting, and advising aright, and not emasoulate womanish supplications alone, were the means, whereby God's help is obtained, Ubi socordiae atque ignaviae tradideris, frustra Gods implores.
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and Artificers provided for the building of the Temple, and wanted nothing but a chearful Leader to actuate and enliven them, Arise therefore and be doing,
and Artificers provided for the building of the Temple, and wanted nothing but a cheerful Leader to actuate and enliven them, Arise Therefore and be doing,
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1. To set about the business as thine own work, as the task that will not be required of the Spirit of God, of the Scripture, of the Preacher, but of thee.
1. To Set about the business as thine own work, as the task that will not be required of the Spirit of God, of the Scripture, of the Preacher, but of thee.
When it is performed, thou wouldst be loth that God should impute all to himself, crown his own Graces, Ordinances, Instruments, and leave thee as a cypher unrewarded:
When it is performed, thou Wouldst be loath that God should impute all to himself, crown his own Graces, Ordinances, Instruments, and leave thee as a cypher unrewarded:
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And therefore, whilst it is a performing, be content to believe, that somewhat belongs to thee, that thou hast some hardship to undergo, some diligence to maintain, some evidences of thy good husbandry, thy wise managing of the Talent; and in a word, of faithful service to shew here,
And Therefore, while it is a performing, be content to believe, that somewhat belongs to thee, that thou hast Some hardship to undergo, Some diligence to maintain, Some evidences of thy good Husbandry, thy wise managing of the Talon; and in a word, of faithful service to show Here,
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Thy strength consists all in the strength of Christ, but you will never walk, or be invulnerable in the strength of that, till you be resolved, That the good use (and so the strength of that strength to thee) is a work that remains for thee.
Thy strength consists all in the strength of christ, but you will never walk, or be invulnerable in the strength of that, till you be resolved, That the good use (and so the strength of that strength to thee) is a work that remains for thee.
If it were not, that Exhortation of the Apostles, would never have been given in form of Exhortation to the Christian, but of Prayer only to Christ, Stand fast, quit your selves like men, be strong, 1 Cor. xvi. 13. Lastly, Or indeed that which must be both first and last, commensurate to all our diligence, the Viaticum that you must carry with you, is the Prayers of humble gasping Souls: Humble, in respect of what grace is received;
If it were not, that Exhortation of the Apostles, would never have been given in from of Exhortation to the Christian, but of Prayer only to christ, Stand fast, quit your selves like men, be strong, 1 Cor. xvi. 13. Lastly, Or indeed that which must be both First and last, commensurate to all our diligence, the Viaticum that you must carry with you, is the Prayers of humble gasping Souls: Humble, in respect of what grace is received;
but, as Josephus makes mention of the Jews Liturgy, NONLATINALPHABET That they may receive: And as Porphyry, of one kind of Sacrifice, NONLATINALPHABET, That they may use; and every of us fructifie in some proportion answerable to our irrigation.
but, as Josephus makes mention of the jews Liturgy, That they may receive: And as Porphyry, of one kind of Sacrifice,, That they may use; and every of us fructify in Some proportion answerable to our irrigation.
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And (without making Heaven the principle of our motion) but only think never the worse of a worldly temporary bliss, not quarrel against it for being attended with an eternal:
And (without making Heaven the principle of our motion) but only think never the Worse of a worldly temporary bliss, not quarrel against it for being attended with an Eternal:
Were we but patient of so much sobriety and consideration, as calmly to weigh and ponder what course, in all probability, were most likely to befriend and oblige us here, to make good its promise of helping us to the richest acquisitions, the vastest possessions and treasures of this life, I am confident our Christ might carry it from all the World besides, our Saviour from all the tempters and destroyers;
Were we but patient of so much sobriety and consideration, as calmly to weigh and ponder what course, in all probability, were most likely to befriend and oblige us Here, to make good its promise of helping us to the Richest acquisitions, the vastest possessions and treasures of this life, I am confident our christ might carry it from all the World beside, our Saviour from all the tempters and destroyers;
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and (besides so many other considerable advantages) this superlative transcendent one, of giving us the only right to the reputation and title of Wisdom here in these Books, be acknowledged the Christians, i. e. the Disciples monopoly and inclosure:
and (beside so many other considerable advantages) this superlative transcendent one, of giving us the only right to the reputation and title of Wisdom Here in these Books, be acknowledged the Christians, i. e. the Disciples monopoly and enclosure:
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The wisest Man, beside Christ, that was ever in the World, you may see by the Text, had this notion of it, brings in Wisdom by a prosopopaeia ( i. e. either Christ himself,
The Wisest Man, beside christ, that was ever in the World, you may see by the Text, had this notion of it, brings in Wisdom by a Prosopopoeia (i. e. either christ himself,
or the saving doctrine of Heaven, in order to the regulating of our lives, or again, Wisdom in the ordinary notion of it) libelling and reproaching the folly of all the sorts of sinners in the World, posting from the [ without in the streets ] Vers. 10. to the Assemblies of the greatest renown [ the chief place of concourse, ] i. e. Clearly their Sanhedrim, or great Council in the 21. from thence to the places of judicature; for that is [ the openings of the gates ] nay, to [ the City ] NONLATINALPHABET the Metropolis and glory of the Nation; and crying out most passionately,
or the Saving Doctrine of Heaven, in order to the regulating of our lives, or again, Wisdom in the ordinary notion of it) libeling and reproaching the folly of all the sorts of Sinners in the World, posting from the [ without in the streets ] Vers. 10. to the Assemblies of the greatest renown [ the chief place of concourse, ] i. e. Clearly their Sanhedrim, or great Council in the 21. from thence to the places of judicature; for that is [ the openings of the gates ] nay, to [ the city ] the Metropolis and glory of the nation; and crying out most passionately,
and the World of unchristian sinners, are a company of the most wretched, simple Atheistical fools, which cannot be thought on, without a Passion and Inculcation, How long, ye simple ones, will ye love simplicity? And ye scorners, &c.
and the World of unchristian Sinners, Are a company of the most wretched, simple Atheistical Fools, which cannot be Thought on, without a Passion and Inculcation, How long, you simple ones, will you love simplicity? And you Scorner's, etc.
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I shall therefore contain my discourse within those stanchest limits, How long, ye simple ones, will ye love simplicity? And in them observe only these three particulars.
I shall Therefore contain my discourse within those staunchest Limits, How long, you simple ones, will you love simplicity? And in them observe only these three particulars.
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1. The character of the ungodly mans condition, contained in these two expressions, Simple ones, and simplicity; How long, ye simple, &c. 2. The aggravation of the simplicity, and so heightning of the character, and that by two farther considerations.
1. The character of the ungodly men condition, contained in these two expressions, Simple ones, and simplicity; How long, you simple, etc. 2. The aggravation of the simplicity, and so heightening of the character, and that by two farther considerations.
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and that passion, whether of pity, That men should be such fools; or of indignation, That they should love and delight in it so long. How long &c. I begin first with the first, The character of sin and sinners, i. e.
and that passion, whither of pity, That men should be such Fools; or of Indignation, That they should love and delight in it so long. How long etc. I begin First with the First, The character of since and Sinners, i. e.
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Of the ungodly mans condition, contained in these two expressions: Simple ones, and simplicity. How, &c. Four notions we may have of these words, which will all be appliable to this purpose:
Of the ungodly men condition, contained in these two expressions: Simple ones, and simplicity. How, etc. Four notions we may have of these words, which will all be appliable to this purpose:
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a solemn, severe Law-giver, NONLATINALPHABET, in Clemens; the Systeme or Pandect of all Rational notions, NONLATINALPHABET, that either likes or commends all that now Christ requires of us, bears witness to the Word of God that all his Commandments are righteous;
a solemn, severe Lawgiver,, in Clemens; the System or Pandect of all Rational notions,, that either likes or commends all that now christ requires of us, bears witness to the Word of God that all his commandments Are righteous;
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and so is by our unnatural sins, those NONLATINALPHABET, ignoble dishonourable affections of ours (which have coupled together Sins and Kennels, Adulterers & Dogs, Rev. xxii. 15.) put to shame and rebuke, dishonoured and degraded, as it were.
and so is by our unnatural Sins, those, ignoble dishonourable affections of ours (which have coupled together Sins and Kennels, Adulterers & Dogs, Rev. xxii. 15.) put to shame and rebuke, dishonoured and degraded, as it were.
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Not all the ugliness and poison of the toad, hath so deformed that kind of creatures, brought it so low in genere entium, as the deformed malignantcondition of sin hath brought down the very nature and kind of men, making them NONLATINALPHABET, the children, i. e. the objects of all the wrath, and hatred in the World.
Not all the ugliness and poison of the toad, hath so deformed that kind of creatures, brought it so low in genere entium, as the deformed malignantcondition of since hath brought down the very nature and kind of men, making them, the children, i. e. the objects of all the wrath, and hatred in the World.
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and now raised higher, superinspir'd by the Grace of Christ; which are then as Mezentius 's invention of punishment, bound up close with a Carcase of Sin, tormented and poisoned with its stench, buried in that noysomest Vault, or Carnel-house.
and now raised higher, superinspired by the Grace of christ; which Are then as Mezentius is invention of punishment, bound up close with a Carcase of since, tormented and poisoned with its stench, buried in that noisomest Vault, or Carnal house.
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the Soul within thee is that self to whom all that dread and awe, and reverence is due. And O what an impudent affront, whatan irreverential prophaning of that sacred Celestial Beam within thee (that NONLATINALPHABET,
the Soul within thee is that self to whom all that dread and awe, and Reverence is due. And O what an impudent affront, whatan irreverential profaning of that sacred Celestial Beam within thee (that,
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Every sin, say the Schools, being in this respect a kind of Idolatry, an incurvation and prostitution of that Heavenly Creatute (ordain'd to have nothing but Divinity in its prospect) to the meanest, vilest Heathen Worship, the Crocodile, the Cat, the Scarabee, the Dii Stercorii, the most noysome abominations under Heaven.
Every since, say the Schools, being in this respect a kind of Idolatry, an incurvation and prostitution of that Heavenly Creature (ordained to have nothing but Divinity in its prospect) to the Meanest, Vilest Heathen Worship, the Crocodile, the Cat, the Scarabee, the Gods Stercorii, the most noisome abominations under Heaven.
3. A reproach to God, who hath owned such scandalous Creatures, hath placed us in a degree of Divinity next unto Angels, nay to Christ, that by assuming that nature,
3. A reproach to God, who hath owned such scandalous Creatures, hath placed us in a degree of Divinity next unto Angels, nay to christ, that by assuming that nature,
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in advancing us so unworthy, dignifying us so beyond the merit of our behaviours, honouring us so unproportionably above what our actions can own, Whilst those that are in scarlet embrace the dunghill, as it is in the Lamentations, those that are honoured by God, act so dishonourably.
in advancing us so unworthy, dignifying us so beyond the merit of our behaviours, honouring us so unproportionably above what our actions can own, While those that Are in scarlet embrace the dunghill, as it is in the Lamentations, those that Are honoured by God, act so dishonourably.
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'Twas Plato 's affirmation of God in respect of men, that he was a Father, when of all other Creatures he was but a Maker; and 'tis Arrian 's superstruction on that, that remembring that we are the Sons of God, we should never admit any base degenerous thought, any thing reproachful to that stock, unworthy of the grandeur of the Family from whence we are extracted:
'Twas Plato is affirmation of God in respect of men, that he was a Father, when of all other Creatures he was but a Maker; and it's Arrian is superstruction on that, that remembering that we Are the Sons of God, we should never admit any base degenerous Thought, any thing reproachful to that stock, unworthy of the grandeur of the Family from whence we Are extracted:
the scandal that such a degenerous, disingenuous Progeny will bring on the house from whence we came, is a kind of Sacrilege to Heaven, a violation to those sacred mansions, a proclaiming to the World what colonies of polluted Creatures came down from thence,
the scandal that such a degenerous, disingenuous Progeny will bring on the house from whence we Come, is a kind of Sacrilege to Heaven, a violation to those sacred mansions, a proclaiming to the World what colonies of polluted Creatures Come down from thence,
which may justly take up the language of the slave to his vitious Master in the Satyrist, Tune mihi Dominus? Art thou my Lord, who art so far a viler Bondslave,
which may justly take up the language of the slave to his vicious Master in the Satirist, Tune mihi Dominus? Art thou my Lord, who art so Far a Viler Bondslave,
than those over whom thou tyrannizest? a slave to thy Passion, thy Lust, thy Fiends, who hast so far dethroned thy self, that the beast becomes more beast when it remembers thee to have any degree of soverainty over it.
than those over whom thou tyrannizest? a slave to thy Passion, thy Lust, thy Fiends, who hast so Far dethroned thy self, that the beast becomes more beast when it remembers thee to have any degree of sovereignty over it.
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Put these four Notions together, and 'twill give you a view of the first intimation of this Text, the baseness and reproachfulness of the sinners course:
Put these four Notions together, and it'll give you a view of the First intimation of this Text, the baseness and reproachfulness of the Sinners course:
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and unless he be the most abject, wretchless, forlorn sot in the whole Creation, unless he be turned all into earth, or phlegm; if he hath in his whole Composition, one spark of Ambition, of Emulation, of ordinary sense of Honour; the least warmth of Spirit;
and unless he be the most abject, wretchless, forlorn sot in the Whole Creation, unless he be turned all into earth, or phlegm; if he hath in his Whole Composition, one spark of Ambition, of Emulation, of ordinary sense of Honour; the least warmth of Spirit;
if he be not absolutely arriv'd to Arrian 's NONLATINALPHABET, (his practical as well as judicative faculty, quite quarr'd and petrifi'd within him) to that NONLATINALPHABET in the Gospel, that direct ferity and brutality, in comparison of which, the most crest-faln numness, palsie or lethargy of Soul, were Dignity and Preferment; if he be not, all that is deplorable already,
if he be not absolutely arrived to Arrian is, (his practical as well as judicative faculty, quite quarred and petrified within him) to that in the Gospel, that Direct ferity and brutality, in comparison of which, the most crestfallen numbness, palsy or lethargy of Soul, were Dignity and Preferment; if he be not, all that is deplorable already,
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he will certainly give one vital spring, one last plunge, to recover some part of the Honour and Dignity of his Creation; break off that course that hath so debased him, precipitated him into such an abyss of filth and shame,
he will Certainly give one vital spring, one last plunge, to recover Some part of the Honour and Dignity of his Creation; break off that course that hath so debased him, precipitated him into such an abyss of filth and shame,
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that like the seven importunate Women, Isai. iv. 1. lay hold on this one insensate person in the eager clamorous style of the NONLATINALPHABET take away our reproach. And let that serve for a first part of the Sinners Character, the consideration of his reproachful, scandalous offensive state, which might in all reason work some degree of good on him, in the firstplace.
that like the seven importunate Women, Isaiah iv. 1. lay hold on this one insensate person in the eager clamorous style of the take away our reproach. And let that serve for a First part of the Sinners Character, the consideration of his reproachful, scandalous offensive state, which might in all reason work Some degree of good on him, in the firstplace.
and NONLATINALPHABET, a kind of drunkenness in another, a wild irrational acting, and this doth express it self in our furious mischieving our selves, in doing all quite contrary unto our own ends, our own aims, our own principles of action:
and, a kind of Drunkenness in Another, a wild irrational acting, and this does express it self in our furious mischieving our selves, in doing all quite contrary unto our own ends, our own aims, our own principles of actium:
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1. In his malices, wherein he breaths forth such Aetna's of flames against others, you may generally mark it he hurts neither God nor man but only himself.
1. In his malices, wherein he breathes forth such Aetna's of flames against Others, you may generally mark it he hurts neither God nor man but only himself.
In every such hellish breathing, all that malignity of his cannot reach God, he is NONLATINALPHABET, untemptable by evil in this other sence, I mean impenetrable by his malice:
In every such hellish breathing, all that malignity of his cannot reach God, he is, untemptable by evil in this other sense, I mean impenetrable by his malice:
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and for the Man against whom he is enraged, whose blood he thirsts after, whose ruine he desires, he does him the greatest courtesie in the World, he is but blest by those curses;
and for the Man against whom he is enraged, whose blood he thirsts After, whose ruin he Desires, he does him the greatest courtesy in the World, he is but blessed by those curses;
that honourable blissful estate that belongs to all poor persecuted Saints, (and consequently the NONLATINALPHABET, matter of joy and exultation ) is hereby become his portion; and that is the reason he is advised to do good to him by way of gratitude, to make returns of all civility and acknowledgments, not as to an Enemy, but a benefactor, to bless and pray for him by whom he hath been thus obliged:
that honourable blissful estate that belongs to all poor persecuted Saints, (and consequently the, matter of joy and exultation) is hereby become his portion; and that is the reason he is advised to do good to him by Way of gratitude, to make returns of all civility and acknowledgments, not as to an Enemy, but a benefactor, to bless and pray for him by whom he hath been thus obliged:
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that of an NONLATINALPHABET, an Angel or Officer of Satan 's, (to buffet some precious Image of God ) which is to that purpose fill'd out of Satan's fulness, swoln with all the venemous humour that that fountain can afford to furnish and accommodate him for this enterprise.
that of an, an Angel or Officer of Satan is, (to buffet Some precious Image of God) which is to that purpose filled out of Satan's fullness, swollen with all the venomous humour that that fountain can afford to furnish and accommodate him for this enterprise.
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And then lastly, After the satiating of his wrath, a bloated, guilty, unhappy Creature, one that hath fed at the Devils table, swill'd and glutted himself in blood,
And then lastly, After the satiating of his wrath, a bloated, guilty, unhappy Creature, one that hath fed At the Devils table, swilled and glutted himself in blood,
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And as in our malices, so, Secondly, in our loves, in our softer as well as our rougher passions, we generally drive quite contrary to our own ends and interests;
And as in our malices, so, Secondly, in our loves, in our Softer as well as our rougher passion, we generally drive quite contrary to our own ends and interests;
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and if we obtain, we find it experimentally, the enjoyment of what we pursue most vehemently, proves not only unsatisfactory, but grating, hath to the vanity, the addition of vexation also;
and if we obtain, we find it experimentally, the enjoyment of what we pursue most vehemently, Proves not only unsatisfactory, but grating, hath to the vanity, the addition of vexation also;
Thus to seek out emptiness and death, when we think we are on one of our advantagious pursuits, in this Errour of our ways, as the Wise man calls it, is sure a most prodigious mistake, a most unfortunate errour;
Thus to seek out emptiness and death, when we think we Are on one of our advantageous pursuits, in this Error of our ways, as the Wise man calls it, is sure a most prodigious mistake, a most unfortunate error;
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From our loves proceeding to our hopes, which if it be any but the Christian hope, than this hope on him, 1 Joh. iii. 3. i. e. hope on God, and that joyned with purifying, it is in plain terms the greatest contrariety to it self, the perfectest desperateness;
From our loves proceeding to our hope's, which if it be any but the Christian hope, than this hope on him, 1 John iii. 3. i. e. hope on God, and that joined with purifying, it is in plain terms the greatest contrariety to it self, the perfectest desperateness;
whether prophane, or but ordinary innocent auxiliary, 'tis the forfeiting all our pretensions to that great aid of Heaven (as they say the Loadstone draweth not,
whither profane, or but ordinary innocent auxiliary, it's the forfeiting all our pretensions to that great aid of Heaven (as they say the Loadstone draws not,
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that even lawful aid of the Creature, if it be looked on with any confidence as our helper, NONLATINALPHABET, Rom. i. beside, or in separation from the Creator, is (and God is engaged in honour, that it should be) struck presently from Heaven, eaten up with worms like Herod, when once its good qualities are deified:
that even lawful aid of the Creature, if it be looked on with any confidence as our helper,, Rom. i. beside, or in separation from the Creator, is (and God is engaged in honour, that it should be) struck presently from Heaven, eaten up with worms like Herod, when once its good qualities Are deified:
broken to pieces with the brazen Serpent, burnt and stampt to powder with the golden Calf: and the strong shall be as tow, Isa. i. 31. the fals Idol strength is but a prize for a flash of lightning to prey on.
broken to Pieces with the brazen Serpent, burned and stamped to powder with the golden Calf: and the strong shall be as tow, Isaiah i. 31. the falls Idol strength is but a prize for a flash of lightning to prey on.
And as St. Paul and Barnabas are fain to run in a passion upon the multitude that meant to do them Worship, with a Men and Brethren, &c. and the very Angel to St. John, in Rev. xxii. when he fell down before him;
And as Saint Paul and Barnabas Are fain to run in a passion upon the multitude that meant to do them Worship, with a Men and Brothers, etc. and the very Angel to Saint John, in Rev. xxii. when he fell down before him;
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that passionate perturbation of our faculties stands us in no stead, but to hasten and bring our fears upon us, by precipitating them sometimes, casting our selves into that abyss which we look on with such horror, running out to meet that danger which we would avoid so vehemently;
that passionate perturbation of our faculties Stands us in no stead, but to hasten and bring our fears upon us, by precipitating them sometime, casting our selves into that abyss which we look on with such horror, running out to meet that danger which we would avoid so vehemently;
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the passion most treacherosly betraying the aids which reason, if it had been allowed admission, was ready to have offered; but perpetually anticipating that misery, which is the thing we fear, the terror it self being greater disease sometimes, constantly a greater reproach and contumely to a Masculine Spirit,
the passion most treacherosly betraying the aids which reason, if it had been allowed admission, was ready to have offered; but perpetually anticipating that misery, which is the thing we Fear, the terror it self being greater disease sometime, constantly a greater reproach and contumely to a Masculine Spirit,
'Tis not a matter of any kind of evil report, really to have suffered, to have been squeez'd to atomes by an unremediable evil, especially if it be for well-doing;
It's not a matter of any kind of evil report, really to have suffered, to have been squeezed to Atoms by an unremediable evil, especially if it be for welldoing;
I shall not enlarge the prospect any further, as easily I might, to our Unchristian Joyes, that do so dissolve, our Unchristian Sorrows, that do so contract and shrivel up the Soul; (and then as Themison, and his old sect of Methodists resolv'd, that the laxum and strictum, the immoderate dissolution or constipation, were the principles and originals of all diseases in the World,
I shall not enlarge the prospect any further, as Easily I might, to our Unchristian Joys, that do so dissolve, our Unchristian Sorrows, that do so contract and shrivel up the Soul; (and then as Themison, and his old sect of Methodists resolved, that the laxum and strictum, the immoderate dissolution or constipation, were the principles and originals of all diseases in the World,
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so it will be likely to prove in our spiritual estate also:) nor again to our heathenish NONLATINALPHABET, rejoycing at the Mischiefs of other men; (which directly transform us into fiends and furies, and reak no malice on any but our selves, leave us a wasted, wounded, prostitute, harrast Conscience, to tire and gnaw upon its own bowels,
so it will be likely to prove in our spiritual estate also:) nor again to our Heathenish, rejoicing At the Mischiefs of other men; (which directly transform us into fiends and furies, and reak no malice on any but our selves, leave us a wasted, wounded, prostitute, harassed Conscience, to tire and gnaw upon its own bowels,
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and nothing else.) I have exercised you too long with so trivial a subject, such an easie every days demonstration, the wicked mans contradictions to all his aims, his acting quite contrary to his very designs, a second branch of his Character, a second degree and advancement of his simplicity.
and nothing Else.) I have exercised you too long with so trivial a Subject, such an easy every days demonstration, the wicked men contradictions to all his aims, his acting quite contrary to his very designs, a second branch of his Character, a second degree and advancement of his simplicity.
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The Third notion of Simplicity, is that of the Idiot, the Natural, as we call him, he that hath some eminent failing in his intellectuals, the laesum principium, the pitcher or wheel, in that 12. of Ecclesiastes, I mean the faculty of understanding,
The Third notion of Simplicity, is that of the Idiot, the Natural, as we call him, he that hath Some eminent failing in his intellectuals, the laesum principium, the pitcher or wheel, in that 12. of Ecclesiastes, I mean the faculty of understanding,
and by all teaching irreparable & unimproveable, is the power of numbring; I mean not that of saying numbers by rote, (for that is but an act of sensitive memory) but that of applying them to matter,
and by all teaching irreparable & unimproveable, is the power of numbering; I mean not that of saying numbers by rote, (for that is but an act of sensitive memory) but that of applying them to matter,
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of comparing and measuring, judging of proportions, pondering, weighing discerning the differences of things by the power of the judicative faculty; which two, seem much more probably the propriety and difference of a man from a beast, than (that which the Philosophers have fancied) the power of laughing or discoursing. To reckon and compute, is that which in men of an active clear reason, is perpetually in exercising per modum actus eliciti, that naturally of its own accord, without any command or appointment of the will, pours it self out upon every object.
of comparing and measuring, judging of proportions, pondering, weighing discerning the differences of things by the power of the judicative faculty; which two, seem much more probably the propriety and difference of a man from a beast, than (that which the Philosophers have fancied) the power of laughing or discoursing. To reckon and compute, is that which in men of an active clear reason, is perpetually in exercising per modum actus eliciti, that naturally of its own accord, without any command or appointment of the will, pours it self out upon every Object.
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singing Tunes, forming everything into some kind of metre (which are branchesstill of that faculty of numbring) when we have no kind of end or design in doing it.
singing Tunis, forming everything into Some kind of metre (which Are branchesstill of that faculty of numbering) when we have no kind of end or Design in doing it.
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whether you render it the animal or natural man, is guilty of; that pitious laesum principium, that want of the faculty of weighing, pondering, or numbring;
whither you render it the animal or natural man, is guilty of; that piteous laesum principium, that want of the faculty of weighing, pondering, or numbering;
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The Hebrews have a word to signifie a wise man, which hath a near affinity with that of weighing and pondering NONLATINALPHABET which hath no difference in found from that which signifies ponderavit, whence the Shecle, the known Hebrew word is deduced, to note as the Psalmist saith, that He that is wise, will ponder things.
The Hebrews have a word to signify a wise man, which hath a near affinity with that of weighing and pondering which hath no difference in found from that which signifies ponderavit, whence the Shekel, the known Hebrew word is deduced, to note as the Psalmist Says, that He that is wise, will ponder things.
All the folly and Unchristian Sin, comes from want of pondering; and all the Christian Wisdom, Piety, Discipleship, consists in the exercise of this faculty.
All the folly and Unchristian since, comes from want of pondering; and all the Christian Wisdom, Piety, Discipleship, consists in the exercise of this faculty.
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and proportioning, and weighing together the Promises, or the Commands, or the Terrours of the Gospel on one side, with the Promises, the Prescriptions and Terrours of the World on the other, it pronounces that Hand-writing on the Wall against the latter of them, the Mene tekel upharsin. They are weighed in the balance,
and proportioning, and weighing together the Promises, or the Commands, or the Terrors of the Gospel on one side, with the Promises, the Prescriptions and Terrors of the World on the other, it pronounces that Handwriting on the Wall against the latter of them, the Mean Tekel Upharsin. They Are weighed in the balance,
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and so the Kingdom, the usurpt Supremacy (that they have so long pretended to in the inconsiderate simple precipitous world) is by a just judgment, torn and departed from them.
and so the Kingdom, the usurped Supremacy (that they have so long pretended to in the inconsiderate simple precipitous world) is by a just judgement, torn and departed from them.
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and when you have set the Beam Even, removed the carnal or secular prejudices (which have so possessed most of us, that we can never come to a right balancing of any thing;
and when you have Set the Beam Even, removed the carnal or secular prejudices (which have so possessed most of us, that we can never come to a right balancing of any thing;
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the beam naturally enclines still as our customary wonts & prepossessions will have it:) when, I say, you have set the beam impartially, throw but into one scale the Promises of Christ, those of his present, of his future bliss;
the beam naturally inclines still as our customary wonts & prepossessions will have it:) when, I say, you have Set the beam impartially, throw but into one scale the Promises of christ, those of his present, of his future bliss;
the Hebrew deduced from NONLATINALPHABET praeparavit, and therefore described by the Author of the Book of Wisdom, according to that literal denotation of the Hebrew, NONLATINALPHABET, bread baked,
the Hebrew deduced from praeparavit, and Therefore described by the Author of the Book of Wisdom, according to that literal denotation of the Hebrew,, bred baked,
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as it were, and sent down ready from heaven to the true Israelite ) the gust of every Christian duty, being so pleasurable and satisfactory to the palate,
as it were, and sent down ready from heaven to the true Israelite) the gust of every Christian duty, being so pleasurable and satisfactory to the palate,
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and so that which was the Israelites feast, the Quails and Manna, being become the Christians every day ordinary diet, you will allow that to be of some weight or consideration,
and so that which was the Israelites feast, the Quails and Manna, being become the Christians every day ordinary diet, you will allow that to be of Some weight or consideration,
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that infinite, inestimable weight of that glory laid before us, as the reward of the Christian, for his having been content, that Christ should shew him the way to be happy here, and blessed eternally:
that infinite, inestimable weight of that glory laid before us, as the reward of the Christian, for his having been content, that christ should show him the Way to be happy Here, and blessed eternally:
And when that both present and future felicity is set off, and heightned by the contrary, by the indignation, and anger, and wrath, that is the portion of the Atheistical fool, and which nothing could have helped us to escape,
And when that both present and future felicity is Set off, and heightened by the contrary, by the Indignation, and anger, and wrath, that is the portion of the Atheistical fool, and which nothing could have helped us to escape,
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but this only Christian Sanctuary; when the bliss of this Lazarus in Abrahams bosome, is thus improved by the news of the scorching of the Dives in that place of torments;
but this only Christian Sanctuary; when the bliss of this Lazarus in Abrahams bosom, is thus improved by the news of the scorching of the Dives in that place of torments;
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and by all these together, the scale thus laded on one side, I shall then give the Devil leave to help you to what weight he can in the other scale, be it his totum hoc, all the riches and glory of the whole world (and not only that thousandth part of the least point of the Map, which is all thou canst aspire to in his service) and what is it all,
and by all these together, the scale thus jaded on one side, I shall then give the devil leave to help you to what weight he can in the other scale, be it his totum hoc, all the riches and glory of the Whole world (and not only that thousandth part of the least point of the Map, which is all thou Canst aspire to in his service) and what is it all,
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but the bracteata felicitas, in Seneca; NONLATINALPHABET in Naz. A little fictitious felicity, a little paultrey trash, that nothing but the opinion of men, hath made to differ from the most refuse stone, or dirt in the Kennel; the richest gems totally beholding to the simplicity and folly of men,
but the Bracteata Felicity, in Senecca; in Nazareth A little fictitious felicity, a little paltry trash, that nothing but the opinion of men, hath made to differ from the most refuse stone, or dirt in the Kennel; the Richest gems totally beholding to the simplicity and folly of men,
Besides these, I presume the phansies expect to have liberty to throw in all the pleasures and joys, the ravishments and transportations of all the Senses; and truly, that is soon done, all the true joy that a whole age of carnality affords any man,
Beside these, I presume the fancies expect to have liberty to throw in all the pleasures and Joys, the ravishments and transportations of all the Senses; and truly, that is soon done, all the true joy that a Whole age of carnality affords any man,
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if you but take along with it (as you cannot chuse but do in all conscience ) the satieties, & loathings, and pangs, that inseparably accompany it (the Leaven, as well as the Hony, under which, the pleasures of sin are thought to be prohibited, Levit. ii. 11.) it will make but a pitiful addition in the scales,
if you but take along with it (as you cannot choose but do in all conscience) the satieties, & loathings, and pangs, that inseparably accompany it (the Leaven, as well as the Honey, under which, the pleasures of since Are Thought to be prohibited, Levit. ii. 11.) it will make but a pitiful addition in the scales,
and when you have fetcht out your last reserve, all the painted air, the only commodity behind, that you have to throw into that scale, the reputation and honor of a gallant vain-glorious sinner, that some one fool or madman, may seem to look on with some reverence;
and when you have fetched out your last reserve, all the painted air, the only commodity behind, that you have to throw into that scale, the reputation and honour of a gallant vainglorious sinner, that Some one fool or madman, may seem to look on with Some Reverence;
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and the difference so vast betwixt them, such an inconsiderable proportion of straw, stubble to such whole Mines & Rocks of Gold and Silver, and precious Stones, that no man that is but able to deal in plain numbers (no need of Logarithms or Algebra ) can mistake in the judgment,
and the difference so vast betwixt them, such an inconsiderable proportion of straw, stubble to such Whole Mines & Rocks of Gold and Silver, and precious Stones, that no man that is but able to deal in plain numbers (no need of Logarithms or Algebra) can mistake in the judgement,
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or think that there is any profit, any advantage in gaining the whole world, if accompanied with the least hazard or possibility of losing his own soul: And therefore the running that adventure, is the greatest idiotism, the most deplorable, woful simplicity in the World.
or think that there is any profit, any advantage in gaining the Whole world, if accompanied with the least hazard or possibility of losing his own soul: And Therefore the running that adventure, is the greatest idiotism, the most deplorable, woeful simplicity in the World.
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The same proportion would certainly be acknowledged in the second place, betwixt the commands of Christ on one side, high, rational, venerable commands, that he that thinks not himself so strictly obliged to observe, cannot yet but revere him that brought them into the World,
The same proportion would Certainly be acknowledged in the second place, betwixt the commands of christ on one side, high, rational, venerable commands, that he that thinks not himself so strictly obliged to observe, cannot yet but revere him that brought them into the World,
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and deem them NONLATINALPHABET, a Royal and a gallant Law, whilst all the whole Volume or Code of the Law of the Members, hath not one ingenuous dictate, one tolerable, rational proposal in it, only a deal of savage drudgery to be performed to an impure tyrant (sin and pain being of the same date in the world,
and deem them, a Royal and a gallant Law, while all the Whole Volume or Code of the Law of the Members, hath not one ingenuous dictate, one tolerable, rational proposal in it, only a deal of savage drudgery to be performed to an impure tyrant (since and pain being of the same date in the world,
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The utmost secular fear is so much more impendent over Satan 's, than God's Clients (the killing of the body, the far more frequent effect of that which had first the honor to bring death into the world:
The utmost secular Fear is so much more impendent over Satan is, than God's Clients (the killing of the body, the Far more frequent Effect of that which had First the honour to bring death into the world:
and Christ, that other of the NONLATINALPHABET and NONLATINALPHABET the Physitian and the Saviour, that hath promises of long life annexed to some specials of his service) that if it were reasonable to fear those that can kill the body,
and christ, that other of the and the physician and the Saviour, that hath promises of long life annexed to Some specials of his service) that if it were reasonable to Fear those that can kill the body,
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and Gods permission, but to land thee safe at thy fair Haven, to give thee Heaven and bliss before thy time, instead of the many lingring deaths that this life of ours is subject to) yet there were little reason to fear or suspect the fate in Gods service, far less than in those steep precipitous paths which the Devil leads us thorow.
and God's permission, but to land thee safe At thy fair Haven, to give thee Heaven and bliss before thy time, instead of the many lingering death's that this life of ours is Subject to) yet there were little reason to Fear or suspect the fate in God's service, Far less than in those steep precipitous paths which the devil leads us thorough.
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That may well be described by a defect in the power of numbring, that discerns no difference between Ciphers and Millions, but only that the noughts are a little the blacker, and the more formidable.
That may well be described by a defect in the power of numbering, that discerns no difference between Ciphers and Millions, but only that the noughts Are a little the blacker, and the more formidable.
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There is yet a fourth notion of simplicity, as it is contrary to common ordinary prudence, that by which, the politician and thriving man of this world, expects to be valued, the great dexterity and managery of affairs & the business of this world;
There is yet a fourth notion of simplicity, as it is contrary to Common ordinary prudence, that by which, the politician and thriving man of this world, expects to be valued, the great dexterity and managery of affairs & the business of this world;
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wherein let me not be thought to speak Paradoxes, if I tell you with some confidence, that the wicked man is this only impolitick fool, and the Christian generally the most dextrous, prudent, politick person in the world;
wherein let me not be Thought to speak Paradoxes, if I tell you with Some confidence, that the wicked man is this only impolitic fool, and the Christian generally the most dextrous, prudent, politic person in the world;
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or any excuse for that greater portion of the Serpentine wisdom; but because honesty is the most gainful policy, the mok thriving thorow prudence, that will carry a man farther than any thing else.
or any excuse for that greater portion of the Serpentine Wisdom; but Because honesty is the most gainful policy, the mok thriving thorough prudence, that will carry a man farther than any thing Else.
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That old principle in the Mathematicks, That the right line comes speediliest to the journeys end, being in spight of Machiavel, a Maxim in Politicks also:
That old principle in the Mathematics, That the right line comes speediliest to the journeys end, being in spite of Machiavel, a Maxim in Politics also:
but only an anomaly or irregularity, that cannot be thought fit to be reckoned of, in comparison of the more constant promises, the long life in a Canaan of Milk and Honey, that the Old and New Testament both have ensured upon the meek disciple.
but only an anomaly or irregularity, that cannot be Thought fit to be reckoned of, in comparison of the more constant promises, the long life in a Canaan of Milk and Honey, that the Old and New Testament both have insured upon the meek disciple.
And I think a man might venture the experiment to the testimony and tryal of these times, that have been deemed most unkind and unfavorable to such innocent Christian qualities;
And I think a man might venture the experiment to the testimony and trial of these times, that have been deemed most unkind and unfavorable to such innocent Christian qualities;
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Whereas it is most scandalously frequent and observable, that the great Politicians of this world are baffled and outwitted by the Providence of Heaven; sell their most precious souls for nought,
Whereas it is most scandalously frequent and observable, that the great Politicians of this world Are baffled and outwitted by the Providence of Heaven; fell their most precious Souls for nought,
the most unthrifty improvident Merchandise, that NONLATINALPHABET folly, Psal. xlix. 13. which the lxxii render NONLATINALPHABET, scandal; the most pitious offensive folly, the wretchedst simplicity in the World.
the most unthrifty improvident Merchandise, that folly, Psalm xlix. 13. which the lxxii render, scandal; the most piteous offensive folly, the wretchedest simplicity in the World.
You would easily believe it should not stand in need of a farther aggravation, and yet now you are to be presented with one in my Text, by way of heightning of the Character,
You would Easily believe it should not stand in need of a farther aggravation, and yet now you Are to be presented with one in my Text, by Way of heightening of the Character,
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and become one of Aristotles NONLATINALPHABET, Natural slaves (which if it signifie any thing, denotes the fools & simple ones in this Text, whom nature hath marked in the head for no very honorable employments.) But from this passivity in the Mines and Gallies, to attain to a joy & voluptuousness in the employment, to dread nothing but Sabbatick years and Jubiles, and with the crest-fallen slave, to disclaim nothing but liberty & manumission, i. e.
and become one of Aristotle, Natural slaves (which if it signify any thing, denotes the Fools & simple ones in this Text, whom nature hath marked in the head for no very honourable employments.) But from this passivity in the Mines and Galleys, to attain to a joy & voluptuousness in the employment, to dread nothing but Sabbatic Years and Jubiles, and with the crestfallen slave, to disclaim nothing but liberty & manumission, i. e.
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in effect, Innocence, and Paradise, and Bliss; to court and woo Satan for the Mansions in Hell, and the several types and praeludiums of them, the NONLATINALPHABET, the initial pangs in this life, which he hath in his disposing, to be such a Platonick lover of stripes and chains, without intuition of any kind of reward, any present or future wages for all his patience, and as it follows, to hate knowledge and piety; hate it as the most treacherous enemy that means to undermine their Hell; to force them out of their beloved Satan 's embraces:
in Effect, Innocence, and Paradise, and Bliss; to court and woo Satan for the Mansions in Hell, and the several types and praeludiums of them, the, the initial pangs in this life, which he hath in his disposing, to be such a Platonic lover of stripes and chains, without intuition of any kind of reward, any present or future wages for all his patience, and as it follows, to hate knowledge and piety; hate it as the most treacherous enemy that means to undermine their Hell; to force them out of their Beloved Satan is embraces:
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This is certainly, a very competent aggravation of the simplicity And yet to see how perfect a character this is of the most of us, that have nothing to commend,
This is Certainly, a very competent aggravation of the simplicity And yet to see how perfect a character this is of the most of us, that have nothing to commend,
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Could a man see any thing valuable or attractive in Oaths & Curses, in Drunkenness and Bestiality (the sin, that when a Turk resolves to be guilty of, he makes a fearful noise unto his Soul to retire all into his feet,
Could a man see any thing valuable or Attractive in Oaths & Curses, in drunkenness and Bestiality (the since, that when a Turk resolves to be guilty of, he makes a fearful noise unto his Soul to retire all into his feet,
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or as far off as it is possible, that it may not be within ken of that bestial prospect, as Busbequius tell us.) Could any man endure the covetous man's sad galling Mules, burthens of Gold, his Achans Wedge that cleaves and rends in sunder Nations, (so that in the Hebrew, that sin signifies wounding and incision, Joel ii. 8. and is alluded to, by his piercing himself thorow with divers sorrows, 1 Tim. vi. 10.) his very Purgatories, and Limbo 's,
or as Far off as it is possible, that it may not be within ken of that bestial prospect, as Busbequius tell us.) Could any man endure the covetous Man's sad galling Mules, burdens of Gold, his Achans Wedge that cleaves and rends in sunder nations, (so that in the Hebrew, that since signifies wounding and incision, Joel ii. 8. and is alluded to, by his piercing himself thorough with diverse sorrows, 1 Tim. vi. 10.) his very Purgatories, and Limbo is,
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and the no kind of satisfaction so much as to his eye, from the vastest heaps or treasures, were he not in love with folly and ruin; had he not been drenched with philtres and charms; had not the Necromancer plaid some of his prizes on him,
and the no kind of satisfaction so much as to his eye, from the vastest heaps or treasures, were he not in love with folly and ruin; had he not been drenched with philtres and charms; had not the Necromancer played Some of his prizes on him,
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and as S. Paul saith of his Galatians, even bewitched him to be a fool. would we but make a rational choice of our sins, discern somewhat that were amiable,
and as S. Paul Says of his Galatians, even bewitched him to be a fool. would we but make a rational choice of our Sins, discern somewhat that were amiable,
before we let loose our passion on them, and not deal so blindly in absolute elections of the driest unsavory sin, that may but be called a sin (that hath but the honor of affronting God, and damning one of Christ's redeemed ) most of our wasting, sweeping sins, would have no manner of pretensions to us;
before we let lose our passion on them, and not deal so blindly in absolute elections of the driest unsavoury since, that may but be called a since (that hath but the honour of affronting God, and damning one of Christ's redeemed) most of our wasting, sweeping Sins, would have no manner of pretensions to us;
The second aggravation, is the continuance and duration of this fury, a lasting chronical passion, quite contrary to the nature of passions, a flash of lightning, lengthned out a whole day together, That they should love simplicity so long.
The second aggravation, is the Continuance and duration of this fury, a lasting chronical passion, quite contrary to the nature of passion, a flash of lightning, lengthened out a Whole day together, That they should love simplicity so long.
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It is the nature of acute diseases, either to have intervals and intermissions, or else to come to speedy crises; and though these prove mortal sometimes,
It is the nature of acute diseases, either to have intervals and intermissions, or Else to come to speedy crises; and though these prove Mortal sometime,
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Many the sharpest and vehementest indispositions of the Soul (pure Feavers of rage and lust) prove happily but flashing short furies, are attended with an instant smiting of the heart, a hating and detesting our follies, a striking on the thigh in Jeremy, and in David 's penitential stile, a [ So foolish was I, and ignorant;
Many the Sharpest and vehementest indispositions of the Soul (pure Fevers of rage and lust) prove happily but flashing short furies, Are attended with an instant smiting of the heart, a hating and detesting our follies, a striking on the thigh in Jeremiah, and in David is penitential style, a [ So foolish was I, and ignorant;
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But for the hectick continual Feavers (that like some weapons (the NONLATINALPHABET) barbed shafts in use among the Franks in Agathias, being not mortal at the entrance, do all their slaughter by the hardness of getting out) the Vultures that so tyre and gnaw upon the Soul, the NONLATINALPHABET that never suffer the sinner fool, to make any approach toward his wits, toward sobriety again:
But for the hectic continual Fevers (that like Some weapons (the) barbed shafts in use among the Franks in Agathias, being not Mortal At the Entrance, do all their slaughter by the hardness of getting out) the Vultures that so tyre and gnaw upon the Soul, the that never suffer the sinner fool, to make any approach towards his wits, towards sobriety again:
This passionate love of folly, improved into an habitual, steady course of Atheisticalness, a deliberate, peremptory, final reprobating of Heaven (the purity at once,
This passionate love of folly, improved into an habitual, steady course of Atheisticalness, a deliberate, peremptory, final reprobating of Heaven (the purity At once,
and the bliss of it) the stanch demure covenanting with death, & resolvedness to have their part to run their fortune with Satan, through all adventures;
and the bliss of it) the staunch demure covenanting with death, & resolvedness to have their part to run their fortune with Satan, through all adventures;
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this is that monstrous brat, That (as for the birth of the Champion in the Poet ) three nights of darkness more than Egyptian, were to be crowded into one (all the simplicity and folly in a Kingdom) to help to a being in the World:
this is that monstrous brat, That (as for the birth of the Champion in the Poet) three nights of darkness more than Egyptian, were to be crowded into one (all the simplicity and folly in a Kingdom) to help to a being in the World:
The first debt, that Wisdom, that Christ, that every Christian Brother ows and pays to every unchristian liver, is that of pity and compassion; which is to him of all others, the properest dole.
The First debt, that Wisdom, that christ, that every Christian Brother ows and pays to every unchristian liver, is that of pity and compassion; which is to him of all Others, the properest dole.
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thirdly, the Malefactor howling under the Stone, or gasping upon the Rack or Wheel; and fourthly, the gallant person on the Scaffold or Gallows ready for execution;
Thirdly, the Malefactor howling under the Stone, or gasping upon the Rack or Wheel; and fourthly, the gallant person on the Scaffold or Gallows ready for execution;
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and setled on him by Christ ) most prodigally and contumeliously mispent & exhausted. 2. A Soul streaming out whole Rivers of blood and spirits, through every wound,
and settled on him by christ) most prodigally and contumeliously Mis-spent & exhausted. 2. A Soul streaming out Whole rivers of blood and spirits, through every wound,
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And lastly, all the torments in Hell (the Officer ready hurrying him to the Judg, and the Judg delivering him to the Executioner ) his minutely dread and expectation, the dream that so haunts and hounds him.
And lastly, all the torments in Hell (the Officer ready hurrying him to the Judge, and the Judge delivering him to the Executioner) his minutely dread and expectation, the dream that so haunts and hounds him.
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And what would a man give in bowels of compassion (to Christianity? or but) to humane kind, to be able to reprieve or rescue such an unhappy creature; to be but the Lazarus with one drop of water to cool the tipof the scalding Tongue, that is engaged in such a pile of flames? If there be any Charity left in this frozen World, any Beam under this cold uninhabitable Zone, it will certainly work some meltings on the most obdurate heart;
And what would a man give in bowels of compassion (to Christianity? or but) to humane kind, to be able to reprieve or rescue such an unhappy creature; to be but the Lazarus with one drop of water to cool the tipof the scalding Tongue, that is engaged in such a pile of flames? If there be any Charity left in this frozen World, any Beam under this cold uninhabitable Zone, it will Certainly work Some meltings on the most obdurate heart;
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it will dissolve and pour out our bowels into a seasonable advice, or admonition (that excellent Recipe, saith Themist. NONLATINALPHABET, That supplies the place, and does the work of the burnings and scarifyings ) A cry to stop him in his precipitous course;
it will dissolve and pour out our bowels into a seasonable Advice, or admonition (that excellent Recipe, Says Themist., That supplies the place, and does the work of the burnings and scarifyings) A cry to stop him in his precipitous course;
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rescue them out of the hands of their dearest espoused sins, and not suffer the most flattering kind of death (NONLATINALPHABET in Gal. de Athl. the Devil in the Angelical disguise ) the sin that undertakes to be the prime Saint (the zeal for the Lord of Hosts ) any the most venerable impiety, to lay hold on them.
rescue them out of the hands of their dearest espoused Sins, and not suffer the most flattering kind of death (in Gal. de Athl the devil in the Angelical disguise) the since that undertakes to be the prime Saint (the zeal for the Lord of Hosts) any the most venerable impiety, to lay hold on them.
every man to become his brothers keeper, and every man so tame, as to love and interpret aright, entertain and embrace this keeper, this NONLATINALPHABET, this Guardian Angel, as an Angel indeed,
every man to become his Brother's keeper, and every man so tame, as to love and interpret aright, entertain and embrace this keeper, this, this Guardian Angel, as an Angel indeed,
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as the only valuable friend he hath under Heaven, I should think this a lucky omen of the worlds returning to its wits, to some degree of piety again.
as the only valuable friend he hath under Heaven, I should think this a lucky omen of the world's returning to its wits, to Some degree of piety again.
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And till then, there is a very fit place and season for the exercise of the other part of the passion here, that of Indignation, the last minute of my last particular,
And till then, there is a very fit place and season for the exercise of the other part of the passion Here, that of Indignation, the last minute of my last particular,
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Our Saviour calls not for any such stern passion, or indeed any but love, and bowels of pity, and charity toward the person of any, the most enormous sinner; and S. Paul only,
Our Saviour calls not for any such stern passion, or indeed any but love, and bowels of pity, and charity towards the person of any, the most enormous sinner; and S. Paul only,
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for the NONLATINALPHABET, the restoring, setting him in joynt again, that is thus overtaken in any fault ) but Indignation, I say, at the sin, at the simplicity and the folly, that refuse reproachful Creature, that hath the fate to be beloved so passionately, and so long.
for the, the restoring, setting him in joint again, that is thus overtaken in any fault) but Indignation, I say, At the since, At the simplicity and the folly, that refuse reproachful Creature, that hath the fate to be Beloved so passionately, and so long.
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Let this indignation at our stupid ways of sin, transplant it self to that soyl where it is likely to thrive and fructifie best, I mean, to that of our own, instead of other mens breasts, where it will appear gloriously in S. Pauls inventory, a prime part of that NONLATINALPHABET, the durable, unretracted repentance, an effect of that godly sorrow that worketh to Salvation.
Let this Indignation At our stupid ways of since, transplant it self to that soil where it is likely to thrive and fructify best, I mean, to that of our own, instead of other men's breasts, where it will appear gloriously in S. Paul's inventory, a prime part of that, the durable, unretracted Repentance, an Effect of that godly sorrow that works to Salvation.
And if it be sincere, O what indignation it produceth in us? What displeasure and rage at our folly? to think how senselesly we have moulted and crumbled away our souls; what unthristy bargains we have made? what sots and fools we shall appear to Hell, when it shall be known to the wretched, tormented Creatures, what ambitions we had, to be but as miserable as they? upon what Gotham arrants? what Wild-goose chases, we are come posting and wearied thither? O that a little of this consideration, and this passion, betimes might ease us of that endless wo and indignation; those tears and gnashing of teeth, quit us of that sad arrear of horrors, that otherwise waits behind for us.
And if it be sincere, Oh what Indignation it Produceth in us? What displeasure and rage At our folly? to think how senselessly we have moulted and crumbled away our Souls; what unthristy bargains we have made? what sots and Fools we shall appear to Hell, when it shall be known to the wretched, tormented Creatures, what ambitions we had, to be but as miserable as they? upon what Gotham arrants? what Wildgoose chases, we Are come posting and wearied thither? O that a little of this consideration, and this passion, betimes might ease us of that endless woe and Indignation; those tears and gnashing of teeth, quit us of that sad arrear of horrors, that otherwise waits behind for us.
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Lord, do thou give us that view of our ways; the errors, the follies, the furies, of our extravagant Atheistical lives; that may by the very reproach and shame, recover and return us to thee.
Lord, do thou give us that view of our ways; the errors, the follies, the furies, of our extravagant Atheistical lives; that may by the very reproach and shame, recover and return us to thee.
Give us that pity, and that indignation, to our poor perishing souls; that may at length, awake and fright us out of our Lethargies, and bring us as so many confounded, humbled, contrite penitentiaries, to that beautiful gate of thy temple of mercies, where we may retract our follies, implore thy pardon, deprecate thy wrath; and for thy deliverance from so deep an Hell, from so infamous a vile condition, from so numerous a tale of deaths;
Give us that pity, and that Indignation, to our poor perishing Souls; that may At length, awake and fright us out of our Lethargies, and bring us as so many confounded, humbled, contrite penitentiaries, to that beautiful gate of thy temple of Mercies, where we may retract our follies, implore thy pardon, deprecate thy wrath; and for thy deliverance from so deep an Hell, from so infamous a vile condition, from so numerous a tale of death's;
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but in no point this more importantly concerns us, than the Incarnation of Christ. This hath been the Study and Theme, the Speculation and Sermon of all holy Men and Writers since Adam 's Fall;
but in no point this more importantly concerns us, than the Incarnation of christ. This hath been the Study and Theme, the Speculation and Sermon of all holy Men and Writers since Adam is Fallen;
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then were the Writings, or rather the Riddles, of the obscure, stammering, whispering Prophets, turned into the voice of One crying in the Wilderness, Prepare ye the wayes of the Lord, &c. Isa. xl. 3. Then did the cry,
then were the Writings, or rather the Riddles, of the Obscure, stammering, whispering prophets, turned into the voice of One crying in the Wilderness, Prepare you the ways of the Lord, etc. Isaiah xl. 3. Then did the cry,
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yea, shouting of the Baptist, at once, both interpret and perform what it prophecyed; At the sound of it, Every valley was exalted, and every hill was brought low:
yea, shouting of the Baptist, At once, both interpret and perform what it prophesied; At the found of it, Every valley was exalted, and every hill was brought low:
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the crooked was made straight, and the rough places plain, v. 4. That is, the Hill and Groves of the Prophets were levell'd into the open champain of the Gospel;
the crooked was made straight, and the rough places plain, v. 4. That is, the Hill and Groves of the prophets were leveled into the open champain of the Gospel;
and Gospel, as differing not in substance, but only in clearness of revelation, as the glorious face of the Sun, from it self, being overcast and mask'd with a cloud;
and Gospel, as differing not in substance, but only in clearness of Revelation, as the glorious face of the Sun, from it self, being overcast and masked with a cloud;
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or Gospel unto Joseph, and set down by S. Matthew, as both the interpretation, and accomplishment of a Prophecy delivered long ago by Isaiah; but perhaps not at all understood by the Jews: to wit, That a Virgin should conceive and bear a Son,
or Gospel unto Joseph, and Set down by S. Matthew, as both the Interpretation, and accomplishment of a Prophecy Delivered long ago by Isaiah; but perhaps not At all understood by the jews: to wit, That a Virgae should conceive and bear a Son,
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Where first we must examine the seeming difference in the point of Christs Name, betwixt the place here cited from Isaiah, and the words here vouched of the Angel, V. 21. and proved by the effect V. 25. For the Prophet says, he shall be called Emmanuel, but the Angel commands he should be,
Where First we must examine the seeming difference in the point of Christ Name, betwixt the place Here cited from Isaiah, and the words Here vouched of the Angel, V. 21. and proved by the Effect V. 25. For the Prophet Says, he shall be called Emmanuel, but the Angel commands he should be,
So then, the Prophets [ and call his name Emmanuel ] is not as humane Covenants are, to be fulfill'd in the rigour of the Letter, that he should be so named at his Circumcision, but in the agreement of sence;
So then, the prophets [ and call his name Emmanuel ] is not as humane Covenants Are, to be fulfilled in the rigour of the letter, that he should be so nam At his Circumcision, but in the agreement of sense;
Whence the observation by the way is, that Emmanuel, in effect, signifies Jesus, God with us, a Saviour; and from thence the point of Doctrine, that Gods coming to us, i. e. Christs Incarnation, brought Salvation into the World.
Whence the observation by the Way is, that Emmanuel, in Effect, signifies jesus, God with us, a Saviour; and from thence the point of Doctrine, that God's coming to us, i. e. Christ Incarnation, brought Salvation into the World.
if Emmanuel signifie directly Jesus; if God with us, and a Saviour be really the same title of Christ; then was there no Saviour, and consequently no Salvation, before this presence of God with us. Which position we will briefly explain,
if Emmanuel signify directly jesus; if God with us, and a Saviour be really the same title of christ; then was there no Saviour, and consequently no Salvation, before this presence of God with us. Which position we will briefly explain,
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We may collect in Scripture a three-fold incarnation of Christ; 1. In the Counsel of God, 2. In the Promises of God, 3. In a Personal open exhibiting of him unto the World; the effect and complement of both Counsel and Promises.
We may collect in Scripture a threefold incarnation of christ; 1. In the Counsel of God, 2. In the Promises of God, 3. In a Personal open exhibiting of him unto the World; the Effect and compliment of both Counsel and Promises.
1. In the Counsel of God, so He was as slain, so incarnate, before the foundation of the World Rev. xiii. 8. For the word slain, being not competible to the Eternal God, but only to the assumption of the humane nature, presupposes him incarnate, because slain. God then in his Prescience, surveyingbefore he created,
1. In the Counsel of God, so He was as slave, so incarnate, before the Foundation of the World Rev. xiii. 8. For the word slave, being not competible to the Eternal God, but only to the Assump of the humane nature, presupposes him incarnate, Because slave. God then in his Prescience, surveyingbefore he created,
2. In the Promises of God; and then Christ was incarnate when he was promised first in Paradise, The seed of the Woman, &c. and so he is as old in the flesh,
2. In the Promises of God; and then christ was incarnate when he was promised First in Paradise, The seed of the Woman, etc. and so he is as old in the Flesh,
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when at the addition of the Passeover, a most significant representation of the incarnate and crucified Christ, he was more than promised, almost exhibited.
when At the addition of the Passover, a most significant representation of the incarnate and Crucified christ, he was more than promised, almost exhibited.
Under which times, it is by some asserted, that Christ in the form of Man, and habit of Angel, appeared sundry times to the Fathers, to give them not an hope,
Under which times, it is by Some asserted, that christ in the from of Man, and habit of Angel, appeared sundry times to the Father's, to give them not an hope,
my Christ, who is NONLATINALPHABET, the Word, in the first of Joh. i. Not any mention of Righteousness and Salvation, but on ground and condition of belief of that Jesus which was then in promise, Emmanuel, God with us.
my christ, who is, the Word, in the First of John i. Not any mention of Righteousness and Salvation, but on ground and condition of belief of that jesus which was then in promise, Emmanuel, God with us.
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3. In the Personal exhibiting of Christ in form of flesh unto the World, dated at the fulness of time, and call'd in our ordinary phrase his Incarnation; then no doubt was Emmanuel, Jesus; then was he openly shewed to all people in the form of God a Saviour, which Simeon, Luk. ii. 30. most divinely styles God 's Salvation; thereby, no doubt, meaning the Incarnate Christ, which by being God with us, was Salvation.
3. In the Personal exhibiting of christ in from of Flesh unto the World, dated At the fullness of time, and called in our ordinary phrase his Incarnation; then no doubt was Emmanuel, jesus; then was he openly showed to all people in the from of God a Saviour, which Simeon, Luk. ii. 30. most divinely styles God is Salvation; thereby, no doubt, meaning the Incarnate christ, which by being God with us, was Salvation.
1. A Saviour first decreed for the World, answerable to God, incarnate in Gods Counsel, and so no man was ever capable of Salvation, but through God with us.
1. A Saviour First decreed for the World, answerable to God, incarnate in God's Counsel, and so no man was ever capable of Salvation, but through God with us.
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3. A Saviour truly exhibited and born of a Woman, answerable to the third Immanuel; and so also is there no manifestation, no proclaiming, no preaching of Salvation, but by the birth and merits of God with us.
3. A Saviour truly exhibited and born of a Woman, answerable to the third Immanuel; and so also is there no manifestation, no proclaiming, no preaching of Salvation, but by the birth and merits of God with us.
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To these three, if we add a fourth Incarnation of Christ, the assuming of our Immortal Flesh, which was at his Resurrection, then surely the Doctrine will be complete,
To these three, if we add a fourth Incarnation of christ, the assuming of our Immortal Flesh, which was At his Resurrection, then surely the Doctrine will be complete,
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and this Emmanuel incarnate in the Womb of the grave, & brought forth cloath'd upon with an incorruptible seed, is now more fully than ever prov'd an Eternal Jesus; For when he had overcome the sharpness of Death, he opened the kingdom of Heaven to all believers, as it is in our Te Deum; as if all that till then ever entred into Heaven, had been admitted by some privy key;
and this Emmanuel incarnate in the Womb of the grave, & brought forth clothed upon with an incorruptible seed, is now more Fully than ever proved an Eternal jesus; For when he had overcome the sharpness of Death, he opened the Kingdom of Heaven to all believers, as it is in our Te God; as if all that till then ever entered into Heaven, had been admitted by Some privy key;
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This last Incarnation of Christ, being accompanied with a Catholick Salvation, that Jesus might be as Eternal as Immanuel, that he might be as Immortal a Saviour as a God with us. 'Twere but a superfluous work,
This last Incarnation of christ, being accompanied with a Catholic Salvation, that jesus might be as Eternal as Immanuel, that he might be as Immortal a Saviour as a God with us. 'Twere but a superfluous work,
but in respect to this Incarnation of Christ; that the hopes, the belief, the expectation of Salvation, which the Fathers lived and breathed by, under the types of the Law, was only grounded upon,
but in respect to this Incarnation of christ; that the hope's, the belief, the expectation of Salvation, which the Father's lived and breathed by, under the types of the Law, was only grounded upon,
and referred unto these promises of the future Incarnation; that they which were not in some measure enlightned in this mystery, were not also partakers of this Covenant of Salvation: that all the means besides that Heaven and Earth,
and referred unto these promises of the future Incarnation; that they which were not in Some measure enlightened in this mystery, were not also partakers of this Covenant of Salvation: that all the means beside that Heaven and Earth,
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and which goes beyond them both, the brain of Man, or Angel could afford or invent, could not excuse, much less save any child of Adam: That every Soul which was to spring from these loins, had been without those transcendent mercies which were exhibited by this Incarnation of Christs, plung'd in necessary desperate damnation: Your patience shall be more profitably imployed in a brief Application of the point;
and which Goes beyond them both, the brain of Man, or Angel could afford or invent, could not excuse, much less save any child of Adam: That every Soul which was to spring from these loins, had been without those transcendent Mercies which were exhibited by this Incarnation of Christ, plunged in necessary desperate damnation: Your patience shall be more profitably employed in a brief Application of the point;
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which laid an engagement upon God, either to leave his infinite Justice unsatisfied, or else to subject his infinite Deity to the servile mortality of Flesh,
which laid an engagement upon God, either to leave his infinite justice unsatisfied, or Else to Subject his infinite Deity to the servile mortality of Flesh,
Secondly, To strain all the expressions of our hearts, tongues, and lives, to the highest note of gratitude which is possible, in answer to this Mystery and Treasure of this God with us; to reckon all the Miracles of either common or private preservations,
Secondly, To strain all the expressions of our hearts, tongues, and lives, to the highest note of gratitude which is possible, in answer to this Mystery and Treasure of this God with us; to reckon all the Miracles of either Common or private preservations,
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without which, thine Estate, thy Understanding, thy Body, thy Soul, thy Being, thy very Creation, were each of them as exquisite Curses as Hell or Malice could invent for thee.
without which, thine Estate, thy Understanding, thy Body, thy Soul, thy Being, thy very Creation, were each of them as exquisite Curses as Hell or Malice could invent for thee.
Thirdly, To observe with an ecstasie of joy and thanks the precious priviledges of us Christians, beyond all that ever God profest love to, in that we have obtained a full revelation of this God with us: which all the Fathers did but see in a cloud, the Angels peep'd at, the Heathen world gap'd after,
Thirdly, To observe with an ecstasy of joy and thanks the precious privileges of us Christians, beyond all that ever God professed love to, in that we have obtained a full Revelation of this God with us: which all the Father's did but see in a cloud, the Angels peeped At, the Heathen world gaped After,
but we beheld as in a plain at mid-day: For since the veil of the Temple was rent, every man that hath eyes may see Sanctum Sanctorum, the Holy of Holies, God with us.
but we beheld as in a plain At midday: For since the veil of the Temple was rend, every man that hath eyes may see Sanctum Sanctorum, the Holy of Holies, God with us.
Fourthly, To make a real use of this Doctrine to the profit of our Souls, that if God have designed to be Emmanuel, and Jesus an Incarnate God, and Saviour to us;
Fourthly, To make a real use of this Doctrine to the profit of our Souls, that if God have designed to be Emmanuel, and jesus an Incarnate God, and Saviour to us;
that then we will fit, and prepare, and make our selves capable of this Mercy; and by the help of our religious, devout, humble endeavours, not frustrate,
that then we will fit, and prepare, and make our selves capable of this Mercy; and by the help of our religious, devout, humble endeavours, not frustrate,
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being partakers of the Presence, the Reign, the Salvation of the Incarnate God, Let us have grace, whereby we may serve God acceptably, with reverence and godly fear.
being partakers of the Presence, the Reign, the Salvation of the Incarnate God, Let us have grace, whereby we may serve God acceptably, with Reverence and godly Fear.
And so much for this point, That Jesus and Emmanuel import the same thing, and there was no Salvation, till this presence of God with us: We now come to the substance it self, i. e. Christs Incarnation, noted by Emmanuel, which is by interpretation, &c. Where first we must explain the word,
And so much for this point, That jesus and Emmanuel import the same thing, and there was no Salvation, till this presence of God with us: We now come to the substance it self, i. e. Christ Incarnation, noted by Emmanuel, which is by Interpretation, etc. Where First we must explain the word,
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The Word in Isaiah, in the Hebrew, is not so much a name, as a sentence, describing unto us the mystery of the Conception of the Virgin NONLATINALPHABET with us God, where NONLATINALPHABET or NONLATINALPHABET God is taken in Scripture, either absolutely for the nature of God, as for the most part in the Old Testament;
The Word in Isaiah, in the Hebrew, is not so much a name, as a sentence, describing unto us the mystery of the Conception of the Virgae with us God, where or God is taken in Scripture, either absolutely for the nature of God, as for the most part in the Old Testament;
or personally; and so either for the Person of the Father in many places, or else distinctly for the Person of the Son, so Hos. i. 7. And will save them by the Lord their God, NONLATINALPHABET their God, i. e. Christ:
or personally; and so either for the Person of the Father in many places, or Else distinctly for the Person of the Son, so Hos. i. 7. And will save them by the Lord their God, their God, i. e. christ:
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and so also most evidently in this place, out of Isaiah, where NONLATINALPHABET signifies the Son Incarnate, God man, NONLATINALPHABET, and many the like;
and so also most evidently in this place, out of Isaiah, where signifies the Son Incarnate, God man,, and many the like;
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Thirdly, the Particle, signifying us; though it expresses not, yet it must note our humane nature, our abode, our being in this our great World, wherein we travel,
Thirdly, the Particle, signifying us; though it Expresses not, yet it must note our humane nature, our Abided, our being in this our great World, wherein we travel,
The second Person in Trinity is come down into this lower world amongst us, for a while to travel, to lodg, to sojourn, to be fetter'd in this Inn, this Tabernacle, this Prison of mans flesh;
The second Person in Trinity is come down into this lower world among us, for a while to travel, to lodge, to sojourn, to be fettered in this Inn, this Tabernacle, this Prison of men Flesh;
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or briefly, at this time, is conceived and born God-man, NONLATINALPHABET, the same both God and Man, the Man Christ Jesus. And this is the cause and business, the ground and theme of our present rejoycing:
or briefly, At this time, is conceived and born God-man,, the same both God and Man, the Man christ jesus. And this is the cause and business, the ground and theme of our present rejoicing:
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in this were limited and fulfilled, the expectation of the Fathers, and in this begins and is accomplished, the hope and joy of us Christians, That which was old Simeons warning to death, the sight and embraces of the Lords Christ, Luk. ii. 28. as the greatest happiness which an especial favour could bestow on him;
in this were limited and fulfilled, the expectation of the Father's, and in this begins and is accomplished, the hope and joy of us Christians, That which was old Simeons warning to death, the sighed and embraces of the lords christ, Luk. ii. 28. as the greatest happiness which an especial favour could bestow on him;
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and therefore made him in a contempt of any further life, sing his own funeral, Nunc dimittis: Lord, now lettest thou, &c. This is to us the Prologue, and first part of a Christians life;
and Therefore made him in a contempt of any further life, sing his own funeral, Nunc Dimittis: Lord, now Lettest thou, etc. This is to us the Prologue, and First part of a Christians life;
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If ye will be sufficiently instructed into a just valuation of the weight of this Mystery, you must resolve your selves to a pretty large task (and it were a notable Christmas employment, I should bless God,
If you will be sufficiently instructed into a just valuation of the weight of this Mystery, you must resolve your selves to a pretty large task (and it were a notable Christmas employment, I should bless God,
but hath some manner of aspect on this glass, some way drives at this mystery, God manifest in flesh. For example, (perhaps you have not noted) wherever you read Seth 's Genealogies more insisted on than Cain 's, Sem 's than his elder brother Ham 's, Abraham 's than the whole World besides, Jacob 's than Esau 's, Judah 's than the whole twelve Patriarchs;
but hath Some manner of aspect on this glass, Some Way drives At this mystery, God manifest in Flesh. For Exampl, (perhaps you have not noted) wherever you read Seth is Genealogies more insisted on than Cain is, Sem is than his elder brother Ham is, Abraham is than the Whole World beside, Jacob is than Esau is, Judah is than the Whole twelve Patriarchs;
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and by his leaping ever now and then, and as it were, springing in the Womb, gave manifest tokens that it had conceived, and would at last bring forth the Messias. So that the whole Old Testament is a Mystical Virgin Mary, a kind of Mother of Christ; which by the Holy Ghost, conceived him in Genesis, Chap. iii. 15. And throughout Moses and the Prophets, carried him in the Womb, and was very big of him:
and by his leaping ever now and then, and as it were, springing in the Womb, gave manifest tokens that it had conceived, and would At last bring forth the Messias. So that the Whole Old Testament is a Mystical Virgae Marry, a kind of Mother of christ; which by the Holy Ghost, conceived him in Genesis, Chap. iii. 15. And throughout Moses and the prophets, carried him in the Womb, and was very big of him:
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For the very first words of the New Testament, being, as it it were, to fill up what only was wanting in the Old, are the Book and History of his generations and birth, Matth. i.
For the very First words of the New Testament, being, as it it were, to fill up what only was wanting in the Old, Are the Book and History of his generations and birth, Matthew i.
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how the Sibyls, Heathen Women, and Virgil, and other Heathen Poets in their writings, before Christ 's time, let fall many passages, which plainly referred and belonged to this Incarnation of God. It is fine sport to see in our Authors, how the Devil with his famous Oracles and Prophets, foreseeing by his skill in the Scripture, that Christ was near his birth, did droop upon it, and hang the wing;
how the Sibyls, Heathen Women, and Virgil, and other Heathen Poets in their writings, before christ is time, let fallen many passages, which plainly referred and belonged to this Incarnation of God. It is fine sport to see in our Authors, how the devil with his famous Oracles and prophets, Foreseeing by his skill in the Scripture, that christ was near his birth, did droop upon it, and hang the wing;
did sensibly decay in his courage; began to breath thick, and speak imperfectly; and sometimes as men in the extremity of a Feaver, distractedly, wildly, without any coherence, and scarce sense;
did sensibly decay in his courage; began to breath thick, and speak imperfectly; and sometime as men in the extremity of a Fever, distractedly, wildly, without any coherence, and scarce sense;
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and how at last about the birth of Christ, he plainly gave up the ghost, and left his Oracular Prophets, as speechless as the Caves they dwelt in, their last voice being, that their gread god Pan, i. e.
and how At last about the birth of christ, he plainly gave up the ghost, and left his Oracular prophets, as speechless as the Caves they dwelled in, their last voice being, that their gread god Pan, i. e.
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as to shew any mercy on that now disarmed enemy? will ye see God send his Son down into the Field, to enter the Lists, and lead up a Forlorn Troop against the Prince of this World,
as to show any mercy on that now disarmed enemy? will you see God send his Son down into the Field, to enter the Lists, and led up a Forlorn Troop against the Prince of this World,
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and ye not follow at his Alarm? will ye not accept of a conquest, which Christ so lovingly offers you? It is a most terrible exprobration in Hosea, Chap. xi. 3. look on it, where God objects to Ephraim, her not taking notice of his mercies;
and you not follow At his Alarm? will you not accept of a conquest, which christ so lovingly offers you? It is a most terrible exprobration in Hosea, Chap. xi. 3. look on it, where God objects to Ephraim, her not taking notice of his Mercies;
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as may appear by the first verse of the Chapter, compared with the second of Mat. 14. Well, saith God, I taught Ephraim to go, taking them by their arms;
as may appear by the First verse of the Chapter, compared with the second of Mathew 14. Well, Says God, I taught Ephraim to go, taking them by their arms;
if we do not follow him with an expression of gratitude and reverence, and stick close to him as both our Friend and Captain: Finally if we do not endeavor and pray, that this his incarnation may be seconded with an other;
if we do not follow him with an expression of gratitude and Reverence, and stick close to him as both our Friend and Captain: Finally if we do not endeavour and pray, that this his incarnation may be seconded with an other;
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For there is a spiritual NONLATINALPHABET, or Mystical incarnation of Christ in every regenerate man, where the Soul of Man is the Womb wherein Christ is conceived by the Holy Ghost. The proof of which Doctrine shall entertain the remainder of this hour:
For there is a spiritual, or Mystical incarnation of christ in every regenerate man, where the Soul of Man is the Womb wherein christ is conceived by the Holy Ghost. The proof of which Doctrine shall entertain the remainder of this hour:
For this is the Emmanuel that most nearly concerns us, God with us, i. e. With our spirits, or Christ begotten and brought forth in our hearts. Of which briefly.
For this is the Emmanuel that most nearly concerns us, God with us, i. e. With our spirits, or christ begotten and brought forth in our hearts. Of which briefly.
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And that Christ is thus born in a regenerate mans soul, if it were denied, might directly appear by these two places of Scripture, Gal. ii. 20. I live, yet not I, but Christ liveth in me.
And that christ is thus born in a regenerate men soul, if it were denied, might directly appear by these two places of Scripture, Gal. ii. 20. I live, yet not I, but christ lives in me.
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Now that you may understand this Spiritual Incarnation of Christ the better, we will compare it with his Real Incarnation in the Womb of the Virgin; that so we may keep close to the business of the day,
Now that you may understand this Spiritual Incarnation of christ the better, we will compare it with his Real Incarnation in the Womb of the Virgae; that so we may keep close to the business of the day,
And first, if we look on his Mother Mary, we shall find her an entire pure Virgin, only espoused to Joseph; but before they came together, she was found with child of the Holy Ghost, Matth. i. 18. And then the Soul of Man must be this Virgin.
And First, if we look on his Mother Marry, we shall find her an entire pure Virgae, only espoused to Joseph; but before they Come together, she was found with child of the Holy Ghost, Matthew i. 18. And then the Soul of Man must be this Virgae.
Secondly, A respective, of a Soul, which like Mary, hath not yet joyned or committed with the World, to whom it is espoused; which though it have its part of natural corruptions, yet either for want of ability, of age,
Secondly, A respective, of a Soul, which like Marry, hath not yet joined or committed with the World, to whom it is espoused; which though it have its part of natural corruptions, yet either for want of ability, of age,
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or occasion, hath not yet broke forth into the common outrages of sin. Thirdly, A restored purity of a Soul formerly polluted, but now cleansed by repentance.
or occasion, hath not yet broke forth into the Common outrages of since. Thirdly, A restored purity of a Soul formerly polluted, but now cleansed by Repentance.
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so is it not to be hoped; and therefore is not to be imagined in the Virgin Mother, or expected in the Virgin Soul. The second purity, we find in all regenerate infants, who are at the same time outwardly initiated to the Church, and inwardly to Christ; or in those whom God hath called,
so is it not to be hoped; and Therefore is not to be imagined in the Virgae Mother, or expected in the Virgae Soul. The second purity, we find in all regenerate Infants, who Are At the same time outwardly initiated to the Church, and inwardly to christ; or in those whom God hath called,
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or violence of the Body of sin. The restared purity, is a right Spirit renewed in the Soul, Psal. li. 10. A wound cured up by repentance, and differs only from the former purity; as a scar from a skin never cut, wanting somewhat of the beauty and outward clearness,
or violence of the Body of since. The restared purity, is a right Spirit renewed in the Soul, Psalm li. 10. A wound cured up by Repentance, and differs only from the former purity; as a scar from a skin never Cut, wanting somewhat of the beauty and outward clearness,
Optandum esset ut in simplici Virginitate servaretur navis, &c. It were to be wished, that the Ship, our Souls, could be kept in its simple Virginity, & never be in danger of either leak or shipwrack.
Optandum esset ut in Simple Virginitate servaretur navis, etc. It were to be wished, that the Ship, our Souls, could be kept in its simple Virginity, & never be in danger of either leak or shipwreck.
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In the second place, The Mother of Christ in the flesh, was a Virgin, not only till the time of Christ 's conception, but also till the time of his birth, Matth. i. 25. He knew her not till she had brought forth, &c. And farther,
In the second place, The Mother of christ in the Flesh, was a Virgae, not only till the time of christ is conception, but also till the time of his birth, Matthew i. 25. He knew her not till she had brought forth, etc. And farther,
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For to her is applied by the Learned, that which is typically spoken of the East-gate of the Sanctuary, Ezek. xliv. 2. This gate shall be shut, it shall not be opened,
For to her is applied by the Learned, that which is typically spoken of the Eastgate of the Sanctuary, Ezekiel xliv. 2. This gate shall be shut, it shall not be opened,
Hence is she called by the Fathers & Councils NONLATINALPHABET, a Perpetual Virgin, against the Heresie of Helvidius. The probability of this might be farther proved, if it were needful.
Hence is she called by the Father's & Councils, a Perpetual Virgae, against the Heresy of Helvidius. The probability of this might be farther proved, if it were needful.
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And ought not upon all principles of nature and of justice, the Virgin Soul, after Christ once conceived in it, remain pure & stanch till Christ be born in it,
And ought not upon all principles of nature and of Justice, the Virgae Soul, After christ once conceived in it, remain pure & staunch till christ be born in it,
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nay, be NONLATINALPHABET, a Perpetual Virgin, never indulge to sensual pleasures, or cast away that purity which Christ either found orwrought in it? If it were a respective purity, then ought it not perpetually retain and encrease it,
nay, be, a Perpetual Virgae, never indulge to sensual pleasures, or cast away that purity which christ either found orwrought in it? If it were a respective purity, then ought it not perpetually retain and increase it,
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and never turn again, As a Dog to his vomit, or d Sow to her wallowing in the mire? For this conception and birth of Christ in the Soul, would not only wash a way the filth that the Swine was formerly mired in,
and never turn again, As a Dog to his vomit, or worser Sow to her wallowing in the mire? For this conception and birth of christ in the Soul, would not only wash a Way the filth that the Swine was formerly mired in,
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Now this continuance of the Soul, in this its recovered Virginity, is not from the firm, constant, stable nature of the Soul, but as Eusebius saith in another case, NONLATINALPHABET, From a more strong, able Band, the Union of Christ to the Soul, his Spiritual Incarnation in it:
Now this Continuance of the Soul, in this its recovered Virginity, is not from the firm, constant, stable nature of the Soul, but as Eusebius Says in Another case,, From a more strong, able Band, the union of christ to the Soul, his Spiritual Incarnation in it:
therefore it shall be shut, Ezek. xliv. 2. i. e. It shall not be opened either in consent or practise to the lusts and pollutions of the World or Flesh; because Christ by being born in it hath cleansed it;
Therefore it shall be shut, Ezekiel xliv. 2. i. e. It shall not be opened either in consent or practise to the Lustiest and pollutions of the World or Flesh; Because christ by being born in it hath cleansed it;
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In the third place, if we look on the agent in this conception, we shall find it, both in Mary and in the Soul of Man, to be the Holy Ghost, that which is conceived in either of them, is of the Holy Ghost, Mat. i. 20. Nothing in this business of Christs birth with us, to be imputed to natural power or causes, the whole contrivance and final production of it;
In the third place, if we look on the agent in this conception, we shall find it, both in Marry and in the Soul of Man, to be the Holy Ghost, that which is conceived in either of them, is of the Holy Ghost, Mathew i. 20. Nothing in this business of Christ birth with us, to be imputed to natural power or Causes, the Whole contrivance and final production of it;
In the fourth place, That Mary was chosen and appointed among all the Families of the Earth, to be the Mother of the Christ, was no manner of desert of hers,
In the fourth place, That Marry was chosen and appointed among all the Families of the Earth, to be the Mother of the christ, was no manner of desert of hers,
So is it in the case of Mans Soul, there is no power of nature, no preparation of Morality, no art that all the Philosophy or Learning in the World can teach a man, which can deserve this grace at Christs hands, that can any way woo or allure God to be born spiritually in us;
So is it in the case of men Soul, there is no power of nature, no preparation of Morality, no art that all the Philosophy or Learning in the World can teach a man, which can deserve this grace At Christ hands, that can any Way woo or allure God to be born spiritually in us;
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but only the meer favor & good pleasure of God; which may be obtained by our prayers, but can never be challenged by our merits, may be comfortably expected and hoped for,
but only the mere favour & good pleasure of God; which may be obtained by our Prayers, but can never be challenged by our merits, may be comfortably expected and hoped for,
Whence in the fifth place, This Soul in which Christ will vouchsafe to be born, must be a lowly, humble soul; or else it will not perfectly answer Maries temper,
Whence in the fifth place, This Soul in which christ will vouchsafe to be born, must be a lowly, humble soul; or Else it will not perfectly answer Mary's temper,
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For so the Baptist 's Message set down, Isa. xl. 3. Prepare the ways, &c. is here interpreted by the event, Mat. iii. 2. Repent, for the Kingdom of God is at hand;
For so the Baptist is Message Set down, Isaiah xl. 3. Prepare the ways, etc. is Here interpreted by the event, Mathew iii. 2. repent, for the Kingdom of God is At hand;
and direct you to begin with John, & proceed to Christ; first repent, then fasten on Christ: Only this for all, The promises of Salvation in Christ, are promised on condition of repentance, and amendment, they must be weary and heavy laden, who ever come to Christ, and expect rest, Matth. xi. 28. And therefore whosoever applies these benefits to himself,
and Direct you to begin with John, & proceed to christ; First Repent, then fasten on christ: Only this for all, The promises of Salvation in christ, Are promised on condition of Repentance, and amendment, they must be weary and heavy laden, who ever come to christ, and expect rest, Matthew xi. 28. And Therefore whosoever Applies these benefits to himself,
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and thereby conceives Christ in his heart, must first resolve to undertake the condition required, to wit, Newness of life; which yet he will not be able to perform, till Christ be fully born,
and thereby conceives christ in his heart, must First resolve to undertake the condition required, to wit, Newness of life; which yet he will not be able to perform, till christ be Fully born,
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this Baptist 's Sermon, that is, this repentance and resolution to amendment, must be presumed in our Souls. And so repentance is both a preparation to Christs birth, and an effect of it:
this Baptist is Sermon, that is, this Repentance and resolution to amendment, must be presumed in our Souls. And so Repentance is both a preparation to Christ birth, and an Effect of it:
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For so John preached, Repent for, &c. Matth. iii. 2. And so also in the same words Christ preaches, Repent, &c. Matth. iv. 17. And so these two together, John and Christ, Repentance and Faith, though one began before the other was perfected;
For so John preached, repent for, etc. Matthew iii. 2. And so also in the same words christ Preaches, repent, etc. Matthew iv. 17. And so these two together, John and christ, Repentance and Faith, though one began before the other was perfected;
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yet, I say, these two together in the fully regenerate man, Fulfil all righteousness, Matth. iii. 15. In the seventh place, you may observe, That when Christ was born in Bethlehem, the whole Land was in an uproar.
yet, I say, these two together in the Fully regenerate man, Fulfil all righteousness, Matthew iii. 15. In the seventh place, you may observe, That when christ was born in Bethlehem, the Whole Land was in an uproar.
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For the man himself, if he have been any inordinate sinner, then at the birth of Christ in him, all his natural, sinful faculties are much displeased, his reigning Herod sins,
For the man himself, if he have been any inordinate sinner, then At the birth of christ in him, all his natural, sinful faculties Are much displeased, his reigning Herod Sins,
and then they cry oft in the voice of the Devil, Mark. i. 24. What have we to do with thee, Jesus, thou Son of God? Art thou come to torment and dispossess us before our time? If it be applied to the Neighbor Worldlings which hear of this new convert; then are they also in an uproar,
and then they cry oft in the voice of the devil, Mark. i. 24. What have we to do with thee, jesus, thou Son of God? Art thou come to torment and dispossess us before our time? If it be applied to the Neighbour Worldlings which hear of this new convert; then Are they also in an uproar,
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and consult how they shall deal with this turbulent spirit, Which is made to upbraid our ways and reprove our thoughts, Wisd. ii. Which is like to bring down all their trading and cousenage to a low ebb, like Diana 's Silver-smith in the Acts, Chap. xix. 24. which made a solemn speech (and the Text says there was a great stir) against Paul, because the attempt of his upstart doctrine, was like to undo the Shrine-makers:
and consult how they shall deal with this turbulent Spirit, Which is made to upbraid our ways and reprove our thoughts, Wisdom ii. Which is like to bring down all their trading and cozenage to a low ebb, like Diana is Silversmith in the Acts, Chap. xix. 24. which made a solemn speech (and the Text Says there was a great stir) against Paul, Because the attempt of his upstart Doctrine, was like to undo the Shrine-makers:
And no marvel, that in both these respects, there is a great uproar, seeing the spiritual birth of Christ is most infinitely opposite to both the common people of the World,
And no marvel, that in both these respects, there is a great uproar, seeing the spiritual birth of christ is most infinitely opposite to both the Common people of the World,
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In the eighth and last place (because I will not tyre you above the time which is allotted for the tryal of your parience) you may observe the encrease and growth of Christ, and that either in himself, in Wisdom and Stature, &c. Luke ii. 52. or else in his troop and attendants, and that either of Angels to minister unto him.
In the eighth and last place (Because I will not tyre you above the time which is allotted for the trial of your parience) you may observe the increase and growth of christ, and that either in himself, in Wisdom and Stature, etc. Luke ii. 52. or Else in his troop and attendants, and that either of Angels to minister unto him.
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Christ in the regenerate man, is first conceived, then born, then by degrees of childhood and youth, grows at last to the measure of the stature of this fulness;
christ in the regenerate man, is First conceived, then born, then by Degrees of childhood and youth, grows At last to the measure of the stature of this fullness;
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and the Soul consequently from strength to strength, from vertue to vertue, is encreased to a perfect manhood in Christ Jesus. Then also where Christ is thus born, he chuses and calls a Jury at least of Disciple-graces, to judge and sit upon thee, to give in evidence unto thy Spirit, That thou art the Son of God.
and the Soul consequently from strength to strength, from virtue to virtue, is increased to a perfect manhood in christ jesus. Then also where christ is thus born, he chooses and calls a Jury At least of Disciple graces, to judge and fit upon thee, to give in evidence unto thy Spirit, That thou art the Son of God.
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So that at last she comes to that pitch, and height, and NONLATINALPHABET, that S. Paul speaks of, Gal. ii. 20. I live, yet not I, but Christ liveth in me;
So that At last she comes to that pitch, and height, and, that S. Paul speaks of, Gal. ii. 20. I live, yet not I, but christ lives in me;
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Thus have we briefly passed through these words, and in them first shewed you the real agreement betwixt Matthew and Isaiah, in the point of Christ 's Name,
Thus have we briefly passed through these words, and in them First showed you the real agreement betwixt Matthew and Isaiah, in the point of christ is Name,
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Which being proved through Christs several Incarnations, were applied to our direction: 1. To humble our selves. 2. To express our thankfulness. 3. To observe our priviledges. 4. To make our selves capable and worthy receivers of this mercy. Then we came to the Incarnation it self, where we shewed you the excellency of this Mystery by the effects, which the expectation and foresight of it wrought in the Fathers, the Prophets, the Heathens, the Devils; and then by way of Use, what an horrible sin it was, not to apply and imploy this mercy to our Souls.
Which being proved through Christ several Incarnations, were applied to our direction: 1. To humble our selves. 2. To express our thankfulness. 3. To observe our privileges. 4. To make our selves capable and worthy Receivers of this mercy. Then we Come to the Incarnation it self, where we showed you the excellency of this Mystery by the effects, which the expectation and foresight of it wrought in the Father's, the prophets, the heathens, the Devils; and then by Way of Use, what an horrible sin it was, not to apply and employ this mercy to our Souls.
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which we compared with the former exactly in eight chief Circumstances; and so left all to God's Spirit, and your Meditations to work on. Now the God, &c.
which we compared with the former exactly in eight chief circumstances; and so left all to God's Spirit, and your Meditations to work on. Now the God, etc.
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as those that have influence on practice. The prime ingredient in the making up a a wise man, saith Aristotle in his Metaphysicks, is to be well advised NONLATINALPHABET, what doubts must first be made, what ignorances earliest provided for:
as those that have influence on practice. The prime ingredient in the making up a a wise man, Says Aristotle in his Metaphysics, is to be well advised, what doubts must First be made, what ignorances earliest provided for:
so the damage that is consequent to this infelicity, is never fully aggravated, but by putting into the Bill against it, all the Sins of the whole life;
so the damage that is consequent to this infelicity, is never Fully aggravated, but by putting into the Bill against it, all the Sins of the Whole life;
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and observe, and take care nequid contra pietatem; so it were to be wished, that every man on whom the Name of Christ is called, had some assistent Angel, some NONLATINALPHABET;
and observe, and take care Necquid contra pietatem; so it were to be wished, that every man on whom the Name of christ is called, had Some assistent Angel, Some;
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be it conscience, be it the remembrance of what I now say unto him, to interpose in all, especially the visible undertakings of the life, nequid contra spiritum Evangelii, that nothing be ventured on,
be it conscience, be it the remembrance of what I now say unto him, to interpose in all, especially the visible undertakings of the life, Necquid contra spiritum Evangelii, that nothing be ventured on,
and that with an NONLATINALPHABET on NONLATINALPHABET, not NONLATINALPHABET, but NONLATINALPHABET, you Disciples, you Christians, You know not what spirit you are of.
and that with an on, not, but, you Disciples, you Christians, You know not what Spirit you Are of.
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You that would have fire from Heaven, do it upon this one ignorance, You know not, &c. I begin first with the first of these, That there is a Peculiar Spirit that Christians are of: A spirit of the Gospel;
You that would have fire from Heaven, do it upon this one ignorance, You know not, etc. I begin First with the First of these, That there is a Peculiar Spirit that Christians Are of: A Spirit of the Gospel;
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Wilt thou do as he did? It will then be necessary to shew you the peculiarity of the Gospel Spirit, by its opposition to that of Elias, which is manifold for instance;
Wilt thou do as he did? It will then be necessary to show you the peculiarity of the Gospel Spirit, by its opposition to that of Elias, which is manifold for instance;
So that two things will be observable, which make a difference betwixt the Legal, and the Gospel spirit: 1. That some Precepts of Christ now clearly (and with weight upon them) delivered by Christ, were,
So that two things will be observable, which make a difference betwixt the Legal, and the Gospel Spirit: 1. That Some Precepts of christ now clearly (and with weight upon them) Delivered by christ, were,
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which if they be interpreted of Moses Law, (as many of the particulars are evidently taken out of the Decalogue, Thou shalt not kill, commit adultery, perjury,) Christs are then clearly superadditions unto Moses; or if they refer to the Pharisees glosses, (as some others of them possibly may do) then do those glosses of those Pharisees (who were none of the loosest, nor ignorantest persons among them;
which if they be interpreted of Moses Law, (as many of the particulars Are evidently taken out of the Decalogue, Thou shalt not kill, commit adultery, perjury,) Christ Are then clearly superadditions unto Moses; or if they refer to the Pharisees Glosses, (as Some Others of them possibly may do) then do those Glosses of those Pharisees (who were none of the loosest, nor ignorantest Persons among them;
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& they sit in Moses Chair, & whatever they teach, that do, for their learning most considerable) argue the Mosaick Precepts not to be so clear, and incapable of being misinterpreted;
& they fit in Moses Chair, & whatever they teach, that do, for their learning most considerable) argue the Mosaic Precepts not to be so clear, and incapable of being Misinterpreted;
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and so still Christ 's were additions, if not of the substance, yet of light and lustre, and consequently improvements of the obligation to obedience, in us Christians, who enjoy that light,
and so still christ is were additions, if not of the substance, yet of Light and lustre, and consequently improvements of the obligation to Obedience, in us Christians, who enjoy that Light,
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From whence I may sure conclude, that the Ego autem, of not retaliating, or revenging of injuries, (for that is sure the meaning of the NONLATINALPHABET, which we render resist not evil ) the strict precept of loving, and blessing, and praying for Enemies, and the like, is more clearly preceptive, and so more indispensably obligatory to us Christians,
From whence I may sure conclude, that the Ego autem, of not retaliating, or revenging of injuries, (for that is sure the meaning of the, which we render resist not evil) the strict precept of loving, and blessing, and praying for Enemies, and the like, is more clearly preceptive, and so more indispensably obligatory to us Christians,
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And by it you may conclude, that what Christian soever can indulge himself the enjoyment of that hellish sensuality, that of revenge, or retributing of injuries;
And by it you may conclude, that what Christian soever can indulge himself the enjoyment of that hellish sensuality, that of revenge, or retributing of injuries;
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nay that doth not practise that high piece of (but necessary, be it never so rare) perfection of overcoming evil with good; and so heap those pretious melting coals of love, of blessings, of prayers, those three species of sacred vestal fire, upon all Enemies heads;
nay that does not practise that high piece of (but necessary, be it never so rare) perfection of overcoming evil with good; and so heap those precious melting coals of love, of blessings, of Prayers, those three species of sacred vestal fire, upon all Enemies Heads;
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not only reveal'd to those Israelites, but that with a peremptory command annext to it, to hate, and kill, and eradicate some of those Nations. Which case because it seldom or never falls out to agree in all circumstances, with the case of any other sinful people, cannot lawfully prescribe to the eradicating of any other (though in our opinion never so great) enemies of God,
not only revealed to those Israelites, but that with a peremptory command annexed to it, to hate, and kill, and eradicate Some of those nations. Which case Because it seldom or never falls out to agree in all Circumstances, with the case of any other sinful people, cannot lawfully prescribe to the eradicating of any other (though in our opinion never so great) enemies of God,
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and he that thinks it necessary to shed the blood of every enemy of God, whom his censorious faculty hath found guilty of that charge, that is all for the fire from Heaven,
and he that thinks it necessary to shed the blood of every enemy of God, whom his censorious faculty hath found guilty of that charge, that is all for the fire from Heaven,
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though it be upon the Samaritans, the not receivers of Christ, is but as the Rabbies call him sometimes one of the NONLATINALPHABET and NONLATINALPHABET sons of blouds, in the plural number,
though it be upon the Samaritans, thee not Receivers of christ, is but as the Rabbies call him sometime one of the and Sons of bloods, in the plural number,
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as in the breast of every regenerate man, (for the Spirit of Sanctification, and the Spirit of Prophecy, are very distant things) but from the extraordinary revelation of God's Will, many times against the setled rule of duty, acted and animated not as a living creature, by a Soul,
as in the breast of every regenerate man, (for the Spirit of Sanctification, and the Spirit of Prophecy, Are very distant things) but from the extraordinary Revelation of God's Will, many times against the settled Rule of duty, acted and animated not as a living creature, by a Soul,
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than to interpret, and superstruct upon what the Canon of the Scripture hath setled among Christians; ( Christ and his Word in the New Testament, being that Bath-Col, which the Jews tell us, was alone to survive all the other ways of Prophecy:) he that shall now pretend to that Prophetick Spirit, to some Vision, to teach what the Word of God will not own;
than to interpret, and superstruct upon what the Canon of the Scripture hath settled among Christians; (christ and his Word in the New Testament, being that Bath-col, which the jews tell us, was alone to survive all the other ways of Prophecy:) he that shall now pretend to that Prophetic Spirit, to Some Vision, to teach what the Word of God will not own;
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that with Mahomet, pretends a dialogue with God, when he is in an Epileptick fit, sets off the most ghastly diseases, I shall add most horrid sins, by undertaking more particular acquaintance and commerce with the Spirit of God, a call from God 's Providence and extraordinary Commission from Heaven,
that with Mahomet, pretends a dialogue with God, when he is in an Epileptic fit, sets off the most ghastly diseases, I shall add most horrid Sins, by undertaking more particular acquaintance and commerce with the Spirit of God, a call from God is Providence and extraordinary Commission from Heaven,
and so first leads captive silly women, (as Mahomet did his Wife) and then a whole Army of Janizaries into a War, to justifie and propagate such delusions,
and so First leads captive silly women, (as Mahomet did his Wife) and then a Whole Army of Janizaries into a War, to justify and propagate such delusions,
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and put all to death that will not be their Proselytes, is far enough from the Gospel Spirit that lies visible in the New Testament, ( verbum vehiculum spiritûs, and the preaching of the Word NONLATINALPHABET) and is not infused by dream or whisper,
and put all to death that will not be their Proselytes, is Far enough from the Gospel Spirit that lies visible in the New Testament, (verbum vehiculum spiritûs, and the preaching of the Word) and is not infused by dream or whisper,
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In the third place, Elias was the great precedent and example of sharp unjudiciary procedure with Malefactors, which from the common ordinary awards on Criminals in that execution, proceeded Trial,
In the third place, Elias was the great precedent and Exampl of sharp unjudiciary procedure with Malefactors, which from the Common ordinary awards on Criminals in that execution, proceeded Trial,
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and in that run through Zimri and Cozbi, and so (as the Captain once answered for the killing the drowsie Sentinel) reliquit quos invenit, found them in unclean embraces,
and in that run through Zimri and Cozbi, and so (as the Captain once answered for the killing the drowsy Sentinel) reliquit quos invenit, found them in unclean embraces,
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and then stood up Phinehas and executed judgment, in the New Translations, may perhaps give some account of that action of his, that upon Phinehas Prayer for Gods direction what should be done in that matter, God raised him up in an extraordinary manner to execute judgment on those offenders.) And the other of Elias in the Text,
and then stood up Phinehas and executed judgement, in the New Translations, may perhaps give Some account of that actium of his, that upon Phinehas Prayer for God's direction what should be done in that matter, God raised him up in an extraordinary manner to execute judgement on those offenders.) And the other of Elias in the Text,
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and he with some addition, NONLATINALPHABET, In zealing the zeal of the Law, called fire from Heaven upon those that were sent out from Ahazai, to bring him to him.
and he with Some addition,, In Zealing the zeal of the Law, called fire from Heaven upon those that were sent out from Ahazai, to bring him to him.
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It may very probably be guest by Matathias his words in that place that there were no precedents of the zelotick spirit in the Old Testament, but those two;
It may very probably be guest by Matathias his words in that place that there were no precedents of the Zelotic Spirit in the Old Testament, but those two;
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and 'tis observable, that though there be practises of this nature mentioned in the story of the New Testament, the stoning of S. Stephen, of St. Paul at Iconium, &c. yet all of them practised by the Jews, and not one that can seem to be blameless,
and it's observable, that though there be practises of this nature mentioned in the story of the New Testament, the stoning of S. Stephen, of Saint Paul At Iconium, etc. yet all of them practised by the jews, and not one that can seem to be blameless,
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but that of Christ (who sure had extraordinary power) upon the buyers and sellers in the Temple; upon which the Apostles remembred the Psalmists Prophecy, NONLATINALPHABET, the zeal of Gods house carried him to that act of NONLATINALPHABET, of indignation and punishment upon the transgressors.
but that of christ (who sure had extraordinary power) upon the buyers and sellers in the Temple; upon which the Apostles remembered the Psalmists Prophecy,, the zeal of God's house carried him to that act of, of Indignation and punishment upon the transgressors.
And what mischief was done among the Jews by those of that sect in Josephus, that call'd themselves by that name of Zealots, and withal, took upon them to be the saviours and preservers of the City,
And what mischief was done among the jews by those of that sect in Josephus, that called themselves by that name of Zealots, and withal, took upon them to be the Saviors and preservers of the city,
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and so embasing, and intimidating, and dejecting the hearts of the people, that all was at length given up to their fury, Josephus, and any of the learned that have conversed with the Jewish Writers will instruct the enquirer:
and so embasing, and intimidating, and dejecting the hearts of the people, that all was At length given up to their fury, Josephus, and any of the learned that have conversed with the Jewish Writers will instruct the enquirer:
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one of the fruits of the flesh, Gal. v. of the Wisdom that comes not from Heaven, Jam. iii. and in the same NONLATINALPHABET, a bitter zeal, a gall that will imbitter all that come near it.
one of the fruits of the Flesh, Gal. v. of the Wisdom that comes not from Heaven, Jam. iii. and in the same, a bitter zeal, a Gall that will embitter all that come near it.
is the importance of a zelotick Spirit, as I remember in Maimonides, him that curses God in the name of an Idol, the NONLATINALPHABET that meet him, kill him, i. e. the zealots permitted, it seems,
is the importance of a Zelotic Spirit, as I Remember in Maimonides, him that curses God in the name of an Idol, the that meet him, kill him, i. e. the zealots permitted, it seems,
And this is the Spirit of Elias, that is of all others, most evidently reprehended and renounced by Christ. The Samaritans no very sacred persons, added to their habitual constant guilts, at that time to deny common civility of entertainment to Christ himself;
And this is the Spirit of Elias, that is of all Others, most evidently reprehended and renounced by christ. The Samaritans no very sacred Persons, added to their habitual constant guilts, At that time to deny Common civility of entertainment to christ himself;
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& Christ tells them, that the Gospel-Spirit was of another complexion from that of Elias, NONLATINALPHABET, turn'd to them as he did to Peter, when he said, Get thee behind me Satan;
& christ tells them, that the Gospel-spirit was of Another complexion from that of Elias,, turned to them as he did to Peter, when he said, Get thee behind me Satan;
as to so many fiery Satanical-spirited men, and checkt them for that their furious zeal, with an NONLATINALPHABET, &c. The least I can conclude from hence is this, that they that put any to death, by any but perfectly legal process;
as to so many fiery Satanical spirited men, and checked them for that their furious zeal, with an, etc. The least I can conclude from hence is this, that they that put any to death, by any but perfectly Legal process;
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that draw the sword upon any, but by the supreme Magistrates command, are far enough from the Gospel-Spirit, whatever precedent they can produce to countenance them:
that draw the sword upon any, but by the supreme Magistrates command, Are Far enough from the Gospel-spirit, whatever precedent they can produce to countenance them:
Now this so culpable an insolent humour, rashly to pass a condemning sentence, was discernible in the Pharisees, (this Publican whose profession and trade is forbidden by that Law, and this people that know not that Law, is cursed ) so likewise in the Montanists, (nos spirituales, and all others animals and Psychici ) so in the Romanists (who condemn all but themselves) and in all those generally whose pride and malice conjoyned, (most directly contrary to the Gospel-Spirit of humility and charity) doth (prepare them one and the other) inflame them to triumph,
Now this so culpable an insolent humour, rashly to pass a condemning sentence, was discernible in the Pharisees, (this Publican whose profession and trade is forbidden by that Law, and this people that know not that Law, is cursed) so likewise in the Montanists, (nos spirituales, and all Others animals and Psychics) so in the Romanists (who condemn all but themselves) and in all those generally whose pride and malice conjoined, (most directly contrary to the Gospel-spirit of humility and charity) does (prepare them one and the other) inflame them to triumph,
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which because they cannot do it really, they endeavour in effigie, anathematize, and slaughter them here in this other Calvary, the place for the crucifying of reputations, turning them out of the Communion of their charity, though not of bliss;
which Because they cannot do it really, they endeavour in effigy, anathematise, and slaughter them Here in this other Calvary, the place for the crucifying of reputations, turning them out of the Communion of their charity, though not of bliss;
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and others like him, David perhaps, &c. in the Old Testament, but is wholly disliked and renounced by Christ under this state of higher Discipline, to which Christians are designed by him in the New. I say, not only for that which concerns our own enemies,
and Others like him, David perhaps, etc. in the Old Testament, but is wholly disliked and renounced by christ under this state of higher Discipline, to which Christians Are designed by him in the New. I say, not only for that which concerns our own enemies,
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and that I need not do upon other evidence than is afforded from the Text; the Samaritans were enemies of Christ himself, and were barbarous and inhumane to his person,
and that I need not do upon other evidence than is afforded from the Text; the Samaritans were enemies of christ himself, and were barbarous and inhumane to his person,
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and they must not be curst by Disciples. And he that can now curse even wicked men, who are more distantly the enemies of God, can call for (I say, not discomfiture upon their devices,
and they must not be cursed by Disciples. And he that can now curse even wicked men, who Are more distantly the enemies of God, can call for (I say, not discomfiture upon their devices,
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but) Plagues and Ruine upon their persons, (which is absolutely the voice of Revenge, that sulphur-vapor of Hell) he that delighteth in the misery of any part of Gods Image (and so usurps upon that wretched quality, of which we had thought, the Devil had gotten the Monopoly (that of NONLATINALPHABET, joying in the Brother's misery) but now see with horror, is got loose out of that pit to rave among us;) he that would mischief, if it were in his power,
but) Plagues and Ruin upon their Persons, (which is absolutely the voice of Revenge, that sulphur-vapor of Hell) he that delights in the misery of any part of God's Image (and so usurps upon that wretched quality, of which we had Thought, the devil had got the Monopoly (that of, joying in the Brother's misery) but now see with horror, is god lose out of that pit to rave among us;) he that would mischief, if it were in his power,
and now it is not, by unprofitable wishes of execration, shews his good will toward it, is quite contrary to the Gospel-spirit, and so NONLATINALPHABET, he knows not, &c. Lastly, Elias was not only rapt to Heaven, but moved on Earth in a Fiery Chariot, NONLATINALPHABET, saith the Author of the Book of Macchabees; his zeal had fire and fire again (NONLATINALPHABET comes from NONLATINALPHABET an excessive fervency) and agreeable to his temper is his appetite;
and now it is not, by unprofitable wishes of execration, shows his good will towards it, is quite contrary to the Gospel-spirit, and so, he knows not, etc. Lastly, Elias was not only rapt to Heaven, but moved on Earth in a Fiery Chariot,, Says the Author of the Book of Maccabees; his zeal had fire and fire again (comes from an excessive fervency) and agreeable to his temper is his appetite;
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And the Gospel-Spirit is directly contrary to this, an allaying, quenching spirit, a gentle lambent flame, that sits on the Apostles heads to enlighten and adorn;
And the Gospel-spirit is directly contrary to this, an allaying, quenching Spirit, a gentle lambent flame, that sits on the Apostles Heads to enlighten and adorn;
by its vital warmth, expelling partial hectick heats, and burning Feverish distempers, that spiritual NONLATINALPHABET mentioned in the Gospel; and putting in the place, a cool, sedate,
by its vital warmth, expelling partial hectic heats, and burning Feverish distempers, that spiritual mentioned in the Gospel; and putting in the place, a cool, sedate,
and equable temper, to have peace with all men, and chiefly with our selves, NONLATINALPHABET, (an admirable phrase in St. Paul ) to use as much diligence to restore the Earth to peace again,
and equable temper, to have peace with all men, and chiefly with our selves,, (an admirable phrase in Saint Paul) to use as much diligence to restore the Earth to peace again,
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that will not joyfully do any thing, that may not directly, or by consequence include sin, toward the extinguishing a fire thus miserably gotten into the veins and bowels of a calamitous Kingdom, is far enough from the Gospel-Spirit, and so NONLATINALPHABET, he knows not, &c. I shall not clearly give you the Gospel-Spirit, unless I proceed from its opposition to Elias his act, to that other, the opposition to the motion of those Disciples, considered in the particular circumstances.
that will not joyfully do any thing, that may not directly, or by consequence include since, towards the extinguishing a fire thus miserably got into the Veins and bowels of a calamitous Kingdom, is Far enough from the Gospel-spirit, and so, he knows not, etc. I shall not clearly give you the Gospel-spirit, unless I proceed from its opposition to Elias his act, to that other, the opposition to the motion of those Disciples, considered in the particular Circumstances.
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& may note to us as an embleme, the true established Protestant Religion of this Kingdom: The Samaritans were great enemies to this, enemies to Jerusalem; being,
& may note to us as an emblem, the true established Protestant Religion of this Kingdom: The Samaritans were great enemies to this, enemies to Jerusalem; being,
Secondly, They were Schismaticks in an eminent manner, fet up a new separation by themselves, on Mount Gerizim: And farther yet in the third place, pretended to the only purity and antiquity, they lived where Jacob once lived;
Secondly, They were Schismatics in an eminent manner, fetched up a new separation by themselves, on Mount Gerizim: And farther yet in the third place, pretended to the only purity and antiquity, they lived where Jacob once lived;
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because Jacob once worshipped in that Mountain, than they think can be shewed for the Temple at Jerusalem, which was but in Solomon 's time, of a latter structure:
Because Jacob once worshipped in that Mountain, than they think can be showed for the Temple At Jerusalem, which was but in Solomon is time, of a latter structure:
Just as they which pretended, though never so falsly, that they were of Christ; have still despised and separated from all others as Novelists, which walked in the Apostles steps and practises;
Just as they which pretended, though never so falsely, that they were of christ; have still despised and separated from all Others as Novelists, which walked in the Apostles steps and practises;
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First, Haters of Jerusalem. Secondly, Hereticks. Thirdly, Separatists. Fourthly, Pretenders (though without all reason) to the first antiquity, and so arrogant Hypocrites too:
First, Haters of Jerusalem. Secondly, Heretics. Thirdly, Separatists. Fourthly, Pretenders (though without all reason) to the First antiquity, and so arrogant Hypocrites too:
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All this together, was temptation to two honest Disciples, to think fire from Heaven a but reasonable reward for such Samaritans; and having flesh and blood about them, compounded with Piety. You will not much wonder at them, that they were wrought on by the temptation;
All this together, was temptation to two honest Disciples, to think fire from Heaven a but reasonable reward for such Samaritans; and having Flesh and blood about them, compounded with Piety. You will not much wonder At them, that they were wrought on by the temptation;
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and yet this very thought of theirs, the NONLATINALPHABET is presently checked by Christ, as being against the Gospel-spirit; you know not what spirit you are of.
and yet this very Thought of theirs, the is presently checked by christ, as being against the Gospel-spirit; you know not what Spirit you Are of.
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Haters of the Church, Hereticks, Schismaticks, Hypocrites, Irrational Pretenders, Enemies, Contumelious, even to Christ himself, must not presently be assigned the Devils portion, the NONLATINALPHABET, may be yet capable of some mercy, some humanity, not instantly devoted to be sacrifices to our fury. The Gospel-spirit will have thoughts of peace, of reconciliableness toward them.
Haters of the Church, Heretics, Schismatics, Hypocrites, Irrational Pretenders, Enemies, Contumelious, even to christ himself, must not presently be assigned the Devils portion, the, may be yet capable of Some mercy, Some humanity, not instantly devoted to be Sacrifices to our fury. The Gospel-spirit will have thoughts of peace, of reconciliableness towards them.
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God, that he indue and inspire your hearts with this piece of the Gospel spirit, so seasonable to your present consultations: And you, that you would not reject my Prayers to God, but open your hearts to receive the return of them,
God, that he endue and inspire your hearts with this piece of the Gospel Spirit, so seasonable to your present Consultations: And you, that you would not reject my Prayers to God, but open your hearts to receive the return of them,
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but proceeding from the right principle of unshaken patience, of constant unmoveable meekness, of design to be like our Royal Master-sufferer. (Father forgive them that crucifie me,
but proceeding from the right principle of unshaken patience, of constant Unmovable meekness, of Design to be like our Royal Master sufferer. (Father forgive them that crucify me,
And you know all, we Ministers ever since are but Ambassadours of Christ, to ingrate, crucifying enemies, Praying them in Christs name and stead, that they would be reconciled, that they that have done the wrong will vouchsafe to be friends.
And you know all, we Ministers ever since Are but ambassadors of christ, to ingrate, crucifying enemies, Praying them in Christ name and stead, that they would be reconciled, that they that have done the wrong will vouchsafe to be Friends.
) What is it, but that eminent piece of Gospel-spirit, which they that can be perswaded to part with for all the sweetness that thirst of Revenge can promise or pretend to bring in unto them, are unhappily ignorant of the richest Jewel, that ever came within their reach: They know not, &c.
) What is it, but that eminent piece of Gospel-spirit, which they that can be persuaded to part with for all the sweetness that thirst of Revenge can promise or pretend to bring in unto them, Are unhappily ignorant of the Richest Jewel, that ever Come within their reach: They know not, etc.
And this will be but necessary to this Text, because that which is here mentioned, is the NONLATINALPHABET spirit in the extent, not only that one part of it that respected the present action;
And this will be but necessary to this Text, Because that which is Here mentioned, is the Spirit in the extent, not only that one part of it that respected the present actium;
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where (though any one eminent defect, that particularly wherein those Disciples offended, were destructive to the Gospel-spirit, Malum ex quolibet defectu, yet) all the several branches of it, are required to integrate or make up the Gospel-spirit, Bonum ex essentiâ integra.
where (though any one eminent defect, that particularly wherein those Disciples offended, were destructive to the Gospel-spirit, Malum ex quolibet defectu, yet) all the several branches of it, Are required to integrate or make up the Gospel-spirit, Bonum ex essentiâ Whole.
Not of one opinion, but of love. Add, Nunquam laeti sitis, &c. as Jews rend Garments at Blasphemy; so we at Uncharitableness. Secondly, Christs legacy, Peace I leave with you, my peace I give unto you.
Not of one opinion, but of love. Add, Never laeti sitis, etc. as jews rend Garments At Blasphemy; so we At Uncharitableness. Secondly, Christ legacy, Peace I leave with you, my peace I give unto you.
Thirdly, Christ's copy, Learn of me; what's beyond all his other perfections, I am meek. Fourthly, The Nature of that Wisdom which cometh from above, Jam. iii. First pure, then peaceable.
Thirdly, Christ's copy, Learn of me; what's beyond all his other perfections, I am meek. Fourthly, The Nature of that Wisdom which comes from above, Jam. iii. First pure, then peaceable.
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Fifthly, The quality of the fruits of the Spirit, in St. Paul, Gal. v. Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, &c. Sixthly, The gallantry of meekness in St. Peter, Ornament of a meek and quiet spirit.
Fifthly, The quality of the fruits of the Spirit, in Saint Paul, Gal. v. Love, joy, peace, long-suffering, gentleness, Goodness, faith, meekness, etc. Sixthly, The gallantry of meekness in Saint Peter, Ornament of a meek and quiet Spirit.
Seventhly, Titus 's charge, that all Christians are to be put in mind of, Tit. iii. 1. To be subject to Principalities, to obey Magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, NONLATINALPHABET no fighters, but gentle, shewing all meekness to all men.
Seventhly, Titus is charge, that all Christians Are to be put in mind of, Tit. iii. 1. To be Subject to Principalities, to obey Magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, no fighters, but gentle, showing all meekness to all men.
than that excellent Sermon of Christ upon the Mount, that NONLATINALPHABET, as Chrysostom calls it, That top pitch of Divine Philosophy, worthy to be imprinted in every mans heart;
than that excellent Sermon of christ upon the Mount, that, as Chrysostom calls it, That top pitch of Divine Philosophy, worthy to be imprinted in every men heart;
And if you mark, in the Chapter following, all the improvements mentioned except only that of swearing, belong to the commands of the Second Table. And then the integral parts of this Gospel-spirit, will be these four constantly, Humility, meekness, mercifulness, peaceableness, and if need be, suffering too:
And if you mark, in the Chapter following, all the improvements mentioned except only that of swearing, belong to the commands of the Second Table. And then the integral parts of this Gospel-spirit, will be these four constantly, Humility, meekness, mercifulness, peaceableness, and if need be, suffering too:
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Every of these four brought in to us, with a checker or lay of duty towards God, of mourning betwixt humility and meekness, hungring and thirsting after Righteousness, betwixt meekness, and mercifulness; purity of heart betwixt mercifulness, and peaceableness, and persecution, and reproaches, and NONLATINALPHABET every Rabshakeh Topick of railing Rhetorick vomited out upon us ( Blessed persecution, blessed reproaches, when our holding to Christ, is that which brings them all upon us) the consummation and crown of all.
Every of these four brought in to us, with a checker or lay of duty towards God, of mourning betwixt humility and meekness, hungering and thirsting After Righteousness, betwixt meekness, and mercifulness; purity of heart betwixt mercifulness, and peaceableness, and persecution, and Reproaches, and every Rabshakeh Topic of railing Rhetoric vomited out upon us (Blessed persecution, blessed Reproaches, when our holding to christ, is that which brings them all upon us) the consummation and crown of all.
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the sparkling gems in this Jewel, blessed ingredients in this Gospel-spirit, you will certainly resolve it full time for me to descend to my second particular, at first proposed, That some Disciples there were, some prime Professors do not know the kind of that spirit, NONLATINALPHABET, You know not what kind of spirit you are of.
the sparkling gems in this Jewel, blessed ingredients in this Gospel-spirit, you will Certainly resolve it full time for me to descend to my second particular, At First proposed, That Some Disciples there were, Some prime Professors do not know the kind of that Spirit,, You know not what kind of Spirit you Are of.
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especially those that had such hold in their passions, (as revenge, they say, is the pleasingest piece of carnality in the heap;) cheaper to hear his Gospel-Sermons, than to practise them.
especially those that had such hold in their passion, (as revenge, they say, is the pleasingest piece of carnality in the heap;) cheaper to hear his Gospel-Sermons, than to practise them.
after a longer space of proficiency, in that school, even at the time of Christs attachment, had not yet put off that ignorance, NONLATINALPHABET, say the Fathers, Peter was of an hot Constitution, and Christs Doctrine had not yet got down deep enough into his heart, to allay or cool him;
After a longer Molle of proficiency, in that school, even At the time of Christ attachment, had not yet put off that ignorance,, say the Father's, Peter was of an hight Constitution, and Christ Doctrine had not yet god down deep enough into his heart, to allay or cool him;
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Nondum concipiens in se Evangelicam patientiam illam traditam sibi a Christo, &c. saith Origen; that Gospel-patience and peaceableness that Christ had commended to him, he had not it seems yet received into an honest heart,
Nondum concipiens in se Evangelicam patientiam Illam traditam sibi a Christ, etc. Says Origen; that Gospel patience and peaceableness that christ had commended to him, he had not it seems yet received into an honest heart,
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I have heard of a Fryar, that could confess that Malchus signified a King, and yet after made no scruple to acknowledg him in that notion, to be the High-Priests Servant.
I have herd of a Friar, that could confess that Malchus signified a King, and yet After made no scruple to acknowledge him in that notion, to be the High priests Servant.
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And secondly, to justifie St. Peters act, and avoid Christs reprehension, by saying that he was chid, not for doing so much, but for doing no more; not for cutting off his Ear,
And secondly, to justify Saint Peter's act, and avoid Christ reprehension, by saying that he was Child, not for doing so much, but for doing no more; not for cutting off his Ear,
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And how far this Fryar's barbarous Divinity hath been justified of late by the Writings of some (who will yet perswade us that Christ did not reprehend St. Peter for that act) and by the actions of others, I have little joy to represent to you;
And how Far this Friar's barbarous Divinity hath been justified of late by the Writings of Some (who will yet persuade us that christ did not reprehend Saint Peter for that act) and by the actions of Others, I have little joy to represent to you;
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yet Christ NONLATINALPHABET, desirous to tune him to that sweet harmonaical Gospel temper, tells him he must not use the sword, (he having no Commission, especially against those that have it,
yet christ, desirous to tune him to that sweet harmonaical Gospel temper, tells him he must not use the sword, (he having no Commission, especially against those that have it,
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And having given you these proofs of this ignorance in three Disciples, I think 'tis possible I might extend it to the rest of them, that they were in this particular ignorant too ▪ (as it seems they were in many other things) till the Holy Ghost came according to promise to teach them all things,
And having given you these proofs of this ignorance in three Disciples, I think it's possible I might extend it to the rest of them, that they were in this particular ignorant too ▪ (as it seems they were in many other things) till the Holy Ghost Come according to promise to teach them all things,
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and to bring to their remembrance, (to thaw their memories, that the words of Christs, like the voice in Plutarch that had been frozen, might at length become audible; or as Plato 's Precepts were learned by his Scholars,
and to bring to their remembrance, (to thaw their memories, that the words of Christ, like the voice in Plutarch that had been frozen, might At length become audible; or as Plato is Precepts were learned by his Scholars,
when they were young, but never understood till they were Men of full age, and tamer passions:) I say, to bring to their remembrance whatsoever Christ had in Person said unto them.
when they were young, but never understood till they were Men of full age, and tamer passion:) I say, to bring to their remembrance whatsoever christ had in Person said unto them.
And I wish to God it were uncharitable to charge this ignorance still upon Disciples, after so many solemn Embassies of the Holy Ghost unto us, to teach us,
And I wish to God it were uncharitable to charge this ignorance still upon Disciples, After so many solemn Embassies of the Holy Ghost unto us, to teach us,
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Nay, I wish, that now after he hath varied the way of appearing, after he hath sat upon us in somewhat a more direful shape, not of a Dove, but Vultur (tearing even the flesh from us on purpose;
Nay, I wish, that now After he hath varied the Way of appearing, After he hath sat upon us in somewhat a more direful shape, not of a Dove, but Vulture (tearing even the Flesh from us on purpose;
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that when we have less of that carnal Principle left, there might be some heed taken to this Gospel-Spirit ) there were yet some proficiency observable among us, some heavings of the NONLATINALPHABET, that hath so long been a working in the World;
that when we have less of that carnal Principle left, there might be Some heed taken to this Gospel-spirit) there were yet Some proficiency observable among us, Some heavings of the, that hath so long been a working in the World;
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as to found its policy upon Gospel-Principles, and maintain it by the Gospel-Spirit. I have authority to think, that was the meaning of that Prophecy of Christs turning swords into plough-shares, not that he should actually bring peace, he tells you that it would prove quite contrary;
as to found its policy upon gospel principles, and maintain it by the Gospel-spirit. I have Authority to think, that was the meaning of that Prophecy of Christ turning swords into ploughshares, not that he should actually bring peace, he tells you that it would prove quite contrary;
It was a madness in Machiavel to think otherwise, and yet the unhappiness of the World, that Sir Thomas Moor 's Book that designed it thus, should be then called Utopia, and that title to this hour remain perfect Prophecy, no place to be found where this Dove may rest her foot, where this Gospel-Spirit can find reception.
It was a madness in Machiavel to think otherwise, and yet the unhappiness of the World, that Sir Thomas Moor is Book that designed it thus, should be then called Utopia, and that title to this hour remain perfect Prophecy, no place to be found where this Dove may rest her foot, where this Gospel-spirit can find reception.
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No not among Disciples themselves, those that profess to adventure their lives to set up Christs Kingdom in its purity; none so void of this knowledge, as they.
No not among Disciples themselves, those that profess to adventure their lives to Set up Christ Kingdom in its purity; none so void of this knowledge, as they.
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Whether we mean a speculative or practical knowledge of it, few arrived to that height or vacancy of considering whether there be such a Spirit, or no.
Whither we mean a speculative or practical knowledge of it, few arrived to that height or vacancy of considering whither there be such a Spirit, or no.
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if they but allow their brethren what they can claim by that grand Character, love of Friends, those of the same perswasion, those that have obliged them;
if they but allow their brothers what they can claim by that grand Character, love of Friends, those of the same persuasion, those that have obliged them;
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as obedience and justice, and honouring of betters. Others again so devoted to Moses 's Law, the Old Testament Spirit, that whatever they find practised there, they have sufficient authority to transcribe.
as Obedience and Justice, and honouring of betters. Others again so devoted to Moses is Law, the Old Testament Spirit, that whatever they find practised there, they have sufficient Authority to transcribe.
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And 'tis observable, that they which think themselves little concerned in Old Testament Duties, (which have a long time past for unregenerate morality, that faith hath perfectly out-dated) are yet zealous Assertors of the Old Testament Spirit, all their pleas for the present resistance fetch'd from them,
And it's observable, that they which think themselves little concerned in Old Testament Duties, (which have a long time passed for unregenerate morality, that faith hath perfectly outdated) Are yet zealous Assertors of the Old Testament Spirit, all their pleasant for the present resistance fetched from them,
but in the Old Testament, and from thence a whole CIX. Psalm full of Curses against God 's Enemies and theirs, (and generally those pass for synonymous terms) the special devotion they are exercised in;
but in the Old Testament, and from thence a Whole CIX. Psalm full of Curses against God is Enemies and theirs, (and generally those pass for synonymous terms) the special devotion they Are exercised in;
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and if ever they come within their reach, no more mercy for them, than for so many of the seven nations, in rooting out of which, a great part of their Religion consists.
and if ever they come within their reach, no more mercy for them, than for so many of the seven Nations, in rooting out of which, a great part of their Religion consists.
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I wish there were not another Prodigy also abroad under the name of the Old Testament Spirit, the opinion of the necessity of Sacrifice, real bloody Sacrifice, (even such as was but seldom heard of among Indians, and Scythians themselves) such sacrifices, of which the Cannibal Cyclops Feasts may seem to have been but attendants, (furnished with the NONLATINALPHABET, that come from such savage Altars) sacrificing of Men of Christians, of Protestants,
I wish there were not Another Prodigy also abroad under the name of the Old Testament Spirit, the opinion of the necessity of Sacrifice, real bloody Sacrifice, (even such as was but seldom herd of among Indians, and Scythians themselves) such Sacrifices, of which the Cannibal Cyclops Feasts may seem to have been but attendants, (furnished with the, that come from such savage Altars) sacrificing of Men of Christians, of Protestants,
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but like the Pharisees, To build and garnish the Sepulchres of the Prophets, and say, That if they had lived in their Fathers days, they would never have partaken of the blood of the Prophets, and yet go on to fill up the measure of their Fathers? the very men to whom Christ directs thee, O Jerusalem, Jerusalem, thou that killest, in the present tense, a happy turn,
but like the Pharisees, To built and garnish the Sepulchres of the prophets, and say, That if they had lived in their Father's days, they would never have partaken of the blood of the prophets, and yet go on to fill up the measure of their Father's? the very men to whom christ directs thee, Oh Jerusalem, Jerusalem, thou that Killest, in the present tense, a happy turn,
if but the Progeny of those Murtherers, and what can then remain, but the Behold, your house is left unto you desolate, irreversible destruction upon the Land. A third sort there is again that have so confined the Gospel to Promises, and a fourth so perswaded that the Unum necessarium is to be of right perswasions in Religion; i. e.
if but the Progeny of those Murderers, and what can then remain, but the Behold, your house is left unto you desolate, irreversible destruction upon the Land. A third sort there is again that have so confined the Gospel to Promises, and a fourth so persuaded that the Unum Necessary is to be of right persuasions in Religion; i. e.
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of those that every such Man is of, (for he that did not think his own the truest, would sure be of them no longer) that betwixt those two popular deceits, that of the Fiduciary,
of those that every such Man is of, (for he that did not think his own the Truest, would sure be of them no longer) that betwixt those two popular Deceits, that of the Fiduciary,
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that one Moses 's Rod, called Faith, is turned Serpent, and hath devoured all these for rods of the Magicians; and so still you see Men sufficiently armed and fortified against the Gospel-Spirit. All that is now left us, is not to exhort, but weep in secret, not to dispute, but pray for it, that God will at last give us eyes to discern this treasure put into our hands by Christ, which would yet like a whole Navy and Fleet of Plate, be able to recover the fortune and reputation of this bankrupt Island, fix this floting Delos, to restore this broken shipwrackt Vessel to harbour and safety, this whole Kingdom to peace again.
that one Moses is Rod, called Faith, is turned Serpent, and hath devoured all these for rods of the Magicians; and so still you see Men sufficiently armed and fortified against the Gospel-spirit. All that is now left us, is not to exhort, but weep in secret, not to dispute, but pray for it, that God will At last give us eyes to discern this treasure put into our hands by christ, which would yet like a Whole Navy and Fleet of Plate, be able to recover the fortune and reputation of this bankrupt Island, fix this floating Delos, to restore this broken shipwrecked Vessel to harbour and safety, this Whole Kingdom to peace again.
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but wild and Monster; and the Gospel-Spirit, that Christ came to Preach, and exemplifie, and plant among men, the only way imaginable to restore that peace. Lord that it might at length break forth among as!
but wild and Monster; and the Gospel-spirit, that christ Come to Preach, and exemplify, and plant among men, the only Way imaginable to restore that peace. Lord that it might At length break forth among as!
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and that brings me to the third and last particular, That this ignorance of the Gospel-Spirit, is apt to betray Christians to unsafe, unjustifiable enterprizes:
and that brings me to the third and last particular, That this ignorance of the Gospel-spirit, is apt to betray Christians to unsafe, unjustifiable Enterprises:
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You that would have fire from Heaven, do it upon this one ignorance, You know not, &c. It were too sad, and too long a task, to trace every of our evils home to the original;
You that would have fire from Heaven, do it upon this one ignorance, You know not, etc. It were too sad, and too long a task, to trace every of our evils home to the original;
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If I should it would be found too true, what Du Plesse is affirmed to have said to Languet, as the reason why he would not write the story of the Civil Wars of France, That if he were careful to observe the causes,
If I should it would be found too true, what Du Plesse is affirmed to have said to Langueti, as the reason why he would not write the story of the Civil Wars of France, That if he were careful to observe the Causes,
drive such an action to the Brothel-house, that came speciously and pretendedly out of a Church: Find that to be in truth, the animosity of a rival, that took upon it to be the quarrel for Religion; or as in Polybius oft, the NONLATINALPHABET to be a thing very distant from the NONLATINALPHABET, the colour from the cause.
drive such an actium to the Brothel-house, that Come speciously and pretendedly out of a Church: Find that to be in truth, the animosity of a rival, that took upon it to be the quarrel for Religion; or as in Polybius oft, the to be a thing very distant from the, the colour from the cause.
In the mean it will not be a peculiar mark of odium on the embroylers of this present State and Church, to lay it at their doors, which I am confident never failed to own the like effects in all other Christian States, the Ignorance (i. e.
In the mean it will not be a peculiar mark of odium on the embroylers of this present State and Church, to lay it At their doors, which I am confident never failed to own the like effects in all other Christian States, the Ignorance (i. e.
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I might tire you but with the names of those effects that flow constantly from this Ignorance, such are usurping the Power that belongs not to us, which Humility would certainly disclaim;
I might tire you but with the names of those effects that flow constantly from this Ignorance, such Are usurping the Power that belongs not to us, which Humility would Certainly disclaim;
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such the judging and censuring mens thoughts and intentions any further than their actions enforce, most unreconcileable with the forgiving part of mercifulness; such the doing any kind of evil. that the greatest or publickest good may come, designing of Rapine or Blood to the sanctifiedst end, which S. Paul and Peaceableness would never endure;
such the judging and censuring men's thoughts and intentions any further than their actions enforce, most unreconcilable with the forgiving part of mercifulness; such the doing any kind of evil. that the greatest or publickest good may come, designing of Rapine or Blood to the sanctifiedst end, which S. Paul and Peaceableness would never endure;
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To retire from this Common, to the Inclosure, and to go no farther than the Text suggests to me, To call fire from Heaven upon Samaritans, is here acknowledged the effect of the NONLATINALPHABET, the want of knowledge,
To retire from this Common, to the Enclosure, and to go no farther than the Text suggests to me, To call fire from Heaven upon Samaritans, is Here acknowledged the Effect of the, the want of knowledge,
And what may that signifie to us? Why fire you know is the embleme of a Civil War, which is called a NONLATINALPHABET, a combustion, or being farther broken out into flames, a conflagration; and I conceive should be so rendred in that place of S. Peter, where we read the Fiery Tryal.
And what may that signify to us? Why fire you know is the emblem of a Civil War, which is called a, a combustion, or being farther broken out into flames, a conflagration; and I conceive should be so rendered in that place of S. Peter, where we read the Fiery Trial.
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Now fire you know, belongs most naturally to Hell; and therefore when the fire and brimstone came down upon Sodom, the phansie of the Fathers calls it Gehennam de Coelo: And so generally the Civil Fire, the Combustion in a State, its original is from thence too;
Now fire you know, belongs most naturally to Hell; and Therefore when the fire and brimstone Come down upon Sodom, the fancy of the Father's calls it Gehennam de Coelo: And so generally the Civil Fire, the Combustion in a State, its original is from thence too;
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These Tares so apt for burning, are sowed by Satan, the Enemy-man. From whence come Wars and strivings among you, NONLATINALPHABET, Wars of all sizes, are they not from your lusts, that war in your flesh? saith S. James. The lusts from the Flesh,
These Tares so apt for burning, Are sowed by Satan, the Enemyman. From whence come Wars and strivings among you,, Wars of all sizes, Are they not from your Lustiest, that war in your Flesh? Says S. James. The Lustiest from the Flesh,
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Believe it, they would not be able to do it in this manner, prove such fiery boutefeus, if they were not inflamed from beneath, if they were not set on fire by Hell.
Believe it, they would not be able to do it in this manner, prove such fiery boutefeus, if they were not inflamed from beneath, if they were not Set on fire by Hell.
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And so to call fire from Heaven upon Samaritans, is (by accommodation at least) to pretend God, or Heaven, or Religion, for the cause of War, which of all things hath least to do it,
And so to call fire from Heaven upon Samaritans, is (by accommodation At least) to pretend God, or Heaven, or Religion, for the cause of War, which of all things hath least to do it,
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Indeed, very few kinds of War there are that will be justified by Gospel-principles. It was truly said, (though by a rough Soldier) That if the Lord of Hosts were permitted to sit in the Council of War, there would soon be a cessation of Arms, and disbanding of Armies:
Indeed, very few Kinds of War there Are that will be justified by gospel principles. It was truly said, (though by a rough Soldier) That if the Lord of Hosts were permitted to fit in the Council of War, there would soon be a cessation of Arms, and disbanding of Armies:
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Though that all War is not unlawful will appear by John Baptists address to the Soldiers, who gave rules to regulate their Militia, but did not disband them;
Though that all War is not unlawful will appear by John Baptists address to the Soldiers, who gave rules to regulate their Militia, but did not disband them;
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Where yet this still remains as an infallible resolution, that Wars are to be used like the Regia Medicamenta, never but when the Physician sees there is no other means available;
Where yet this still remains as an infallible resolution, that Wars Are to be used like the Regia Medicamenta, never but when the physician sees there is no other means available;
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And then to shed the blood of Christians, when blood may be spared, what an hideous thing it is, you may guess by that Emperor, that having beheaded a Christian, was by the sight of a fishes head that came to his Table so astonished, phancying, that it was the head of that slaughtered Christian gaping on him, that he scarce recovered to his wits;
And then to shed the blood of Christians, when blood may be spared, what an hideous thing it is, you may guess by that Emperor, that having beheaded a Christian, was by the sighed of a Fish head that Come to his Table so astonished, fancying, that it was the head of that slaughtered Christian gaping on him, that he scarce recovered to his wits;
That you be content at length to go up to the Mount with Christ, and be auditors of his Sermon; to that other Mount with the same Christ and be transfigured after him to that spirit of humility, spirit of meekness, spirit of all kind of mercifulness; that peaceable, patient spirit, which will give you a comfortable passage through this valley of Achor here;
That you be content At length to go up to the Mount with christ, and be Auditors of his Sermon; to that other Mount with the same christ and be transfigured After him to that Spirit of humility, Spirit of meekness, Spirit of all kind of mercifulness; that peaceable, patient Spirit, which will give you a comfortable passage through this valley of Achor Here;
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yea, though it prove a Red Sea of Blood, and will fit you for a Crown, that true Olympick Olive Crown; the peaceable fruits of righteousness, an eternal weight of glory hereafter.
yea, though it prove a Read Sea of Blood, and will fit you for a Crown, that true Olympic Olive Crown; the peaceable fruits of righteousness, an Eternal weight of glory hereafter.
and the arm of flesh grown stout, began to reproach and challenge, and even assault the God of Heaven. But the success of that boldness cost so dear, that we have ever since been discouraged from such open proud attempts.
and the arm of Flesh grown stout, began to reproach and challenge, and even assault the God of Heaven. But the success of that boldness cost so dear, that we have ever since been discouraged from such open proud attempts.
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the inward man hath ever since erected its Babel; proud and high imaginations out-bidding Heaven and God. These were a long while forged in the Brain, when instead of the acknowledgment of one true God, all Monsters of Atheism filled the understanding, sometimes with a multitude and shole of gods;
the inward man hath ever since erected its Babel; proud and high Imaginations out-bidding Heaven and God. These were a long while forged in the Brain, when instead of the acknowledgment of one true God, all Monsters of Atheism filled the understanding, sometime with a multitude and shoal of God's;
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But now at last, the Devil and all the Atheism in the World, being at last exorcised and banished out of the Brain, by the evidence and power of truth, hath like the Legion, Luk. viii.
But now At last, the devil and all the Atheism in the World, being At last exorcised and banished out of the Brain, by the evidence and power of truth, hath like the Legion, Luk. viii.
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and tumors, and ulcers, that ever shewed themselves in any portion of the circumference, are now retired into the center: All the Atheism or Heresie that ever soared or floated in the Brain, or surface of the Soul, is now sunk into the heart; and there the Devil is seated at ease, there to set up and fortifie, and contemn God for ever.
and tumors, and ulcers, that ever showed themselves in any portion of the circumference, Are now retired into the centre: All the Atheism or Heresy that ever soared or floated in the Brain, or surface of the Soul, is now sunk into the heart; and there the devil is seated At ease, there to Set up and fortify, and contemn God for ever.
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So that in brief, the issue of all is this, There is an infinite opposition and thwarting, a profest combate and bandying of forces betwixt the will of Man,
So that in brief, the issue of all is this, There is an infinite opposition and thwarting, a professed combat and bandying of forces betwixt the will of Man,
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and will not be more powerfully enforced on you from any place of Scripture, than the Text which I have read to you, Why will ye die? It is God speaks it,
and will not be more powerfully Enforced on you from any place of Scripture, than the Text which I have read to you, Why will you die? It is God speaks it,
And then secondly, Why will ye die? Mans resoluteness and stubborn wretchlesness towards his own ruine, rushing or tumbling as in a praecipice violently to Hell,
And then secondly, Why will you die? men resoluteness and stubborn wretchlessness towards his own ruin, rushing or tumbling as in a precipice violently to Hell,
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like the swine, which formerly our Wills were resembled to, Luk. viii. 33. running full speed down a steep place into the Lake. And these are like to prove the parts of my ensuing discourse;
like the Swine, which formerly our Wills were resembled to, Luk. viii. 33. running full speed down a steep place into the Lake. And these Are like to prove the parts of my ensuing discourse;
And of these plainly to your hearts, not your ears; not so much to advance your knowledg, which though it could be raised to the tallest pitch, might yet possibly bear thee company to Hell:
And of these plainly to your hearts, not your ears; not so much to advance your knowledge, which though it could be raised to the Tallest pitch, might yet possibly bear thee company to Hell:
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Amongst all other prejudices and mis-conceits that our phansie can entertain of God, I conceive not any so frequent or injurious to his Attributes, as to imagine him to deal double with Mankind in his Word; seriously to will one thing,
among all other prejudices and misconceits that our fancy can entertain of God, I conceive not any so frequent or injurious to his Attributes, as to imagine him to deal double with Mankind in his Word; seriously to will one thing,
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Our proceedings will be more Christian, if we take for a ground or principle, that scorns to be beholding to an Artist for a proof, that every word of God is an argument of his Will; every action an interpreter of his Word. So that howsoever he reveals himself, either in his Scripture, or his Works, so certainly he wisheth and intends to us in his secret Counsels. Every protestation of his love, every indignation at our stubbornness, every mercy confer'd on us,
Our proceedings will be more Christian, if we take for a ground or principle, that scorns to be beholding to an Artist for a proof, that every word of God is an argument of his Will; every actium an interpreter of his Word. So that howsoever he reveals himself, either in his Scripture, or his Works, so Certainly he wishes and intends to us in his secret Counsels. Every protestation of his love, every Indignation At our stubbornness, every mercy conferred on us,
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Now there is no way to demonstrate this willingness of God that we should live, à priori, or by anything either in God or us, preexistent as the cause of it,
Now there is no Way to demonstrate this willingness of God that we should live, à priori, or by anything either in God or us, preexistent as the cause of it,
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1 Joh. iv. 9. In this was manifest the love of God toward us, because that God sent his only begotten Son into the World, that we might live through him.
1 John iv. 9. In this was manifest the love of God towards us, Because that God sent his only begotten Son into the World, that we might live through him.
It had been but passing us by, the taking no notice of us, the leaving of us in our blood, Ezek. xvi. and then Hell had presently opened its mouth upon us.
It had been but passing us by, the taking no notice of us, the leaving of us in our blood, Ezekiel xvi. and then Hell had presently opened its Mouth upon us.
We were all cast out in the open field to the loathing of our persons, in the day that we were born, Ezek. xvi. 5. ready for all the Vultures infernal to fix on, that hideous Old Testament, NONLATINALPHABET, Eccles. xiv. 12. The Testament of Hell, or in the mercifullest construction, the Covenant of Grace had passed on us, naturally then (what infidelity now makes us) condemned already;
We were all cast out in the open field to the loathing of our Persons, in the day that we were born, Ezekiel xvi. 5. ready for all the Vultures infernal to fix on, that hideous Old Testament,, Eccles. xiv. 12. The Testament of Hell, or in the mercifullest construction, the Covenant of Grace had passed on us, naturally then (what infidelity now makes us) condemned already;
as if the Devil had out of policy faln before Adam, or rather descended, and that in post, like lightning, Luk. x. 18. left if his journey from Heaven, had been to have been performed after, some other Creature should have intercepted him of his prey.
as if the devil had out of policy fallen before Adam, or rather descended, and that in post, like lightning, Luk. x. 18. left if his journey from Heaven, had been to have been performed After, Some other Creature should have intercepted him of his prey.
when Christ was born, he would have been rid of him betimes, musters all his forces, Pharisees and People, Herods and Pilots, Rome and Jerusalem, and all the friends he had in the World, to make away with him;
when christ was born, he would have been rid of him betimes, musters all his forces, Pharisees and People, Herods and Pilots, Room and Jerusalem, and all the Friends he had in the World, to make away with him;
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as in the Epistle ascribed to Ignatius the Martyr, and directed to the Philippians, 'tis observed, that whilst he was at a pretty distance, NONLATINALPHABET, the Devil hastned the structure of Christs Cross, as much as he could;
as in the Epistle ascribed to Ignatius the Martyr, and directed to the Philippians, it's observed, that while he was At a pretty distance,, the devil hastened the structure of Christ Cross, as much as he could;
set Judas and all the Artificers of Hell about the Work, NONLATINALPHABET, but when all was even ready, Christ for the Cross, and the Cross for Christ; then he began to put in demurs;
Set Judas and all the Artificers of Hell about the Work,, but when all was even ready, christ for the Cross, and the Cross for christ; then he began to put in demurs;
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Christ 's suffering being in effect the destruction of his Kingdom, his death our Triumph over Hell, and his Cross our Trophy. By this you may discern what a Miracle of God 's love was this giving of his Son; the conceiving of which was above the Devil's reach,
christ is suffering being in Effect the destruction of his Kingdom, his death our Triumph over Hell, and his Cross our Trophy. By this you may discern what a Miracle of God is love was this giving of his Son; the conceiving of which was above the Devil's reach,
as some have been so bold to say, that God himself had no other means, besides this in his Store-house of Miracles, to save us, without intrenching on some one of his Attributes ) for God then to find out a course that we could never prompt him to, being sollicited to it by nothing in us,
as Some have been so bold to say, that God himself had no other means, beside this in his Storehouse of Miracles, to save us, without entrenching on Some one of his Attributes) for God then to find out a course that we could never prompt him to, being solicited to it by nothing in us,
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and make Salvation ready to our hands, as Manna is called in the sixth of Wisdom, NONLATINALPHABET, Bread baked, and sent down ready from Heaven, Wisd. xvi. 20. to drop it in our mouths,
and make Salvation ready to our hands, as Manna is called in the sixth of Wisdom,, Bred baked, and sent down ready from Heaven, Wisdom xvi. 20. to drop it in our mouths,
so far from possibility of a treacherous intent, or double dealing, that if I were an Heathen, nay a Devil, I would bestow no other appellation on the Christians God, than what the Author of the Book of Wisdom doth so often, NONLATINALPHABET, the friend, or the lover of Souls. But this is a vulgar,
so Far from possibility of a treacherous intent, or double dealing, that if I were an Heathen, nay a devil, I would bestow no other appellation on the Christians God, than what the Author of the Book of Wisdom does so often,, the friend, or the lover of Souls. But this is a Vulgar,
Only before I leave it, would I could see the effect of it exprest in our Souls, as well as acknowledged in our looks, your hearts ravished as thorowly as your brains convinc'd;
Only before I leave it, would I could see the Effect of it expressed in our Souls, as well as acknowledged in our looks, your hearts ravished as thoroughly as your brains convinced;
all his engines and arts of torment should be busied upon himself, and his whole exercise to curse Christ for ever, that hath thus deprived him of Associates But alas!
all his Engines and arts of torment should be busied upon himself, and his Whole exercise to curse christ for ever, that hath thus deprived him of Associates But alas!
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We begin our journey betimes, left we should be forestall'd, and had rather venture a throng or crowd in Hell, than to expect that glorious liberty of the Sons of God. 'Tis to be feared, that at the day of Judgment, when each Body comes to accompany its Soul in torment, Hell must be let out,
We begin our journey betimes, left we should be forestalled, and had rather venture a throng or crowd in Hell, than to expect that glorious liberty of the Sons of God. It's to be feared, that At the day of Judgement, when each Body comes to accompany its Soul in torment, Hell must be let out,
A second Argument of God 's good meaning towards us of his willingness that we should live, is the calling of the Gentiles, the dispatching of Posts & Heralds over the whole ignorant Heathen World,
A second Argument of God is good meaning towards us of his willingness that we should live, is the calling of the Gentiles, the dispatching of Posts & Heralds over the Whole ignorant Heathen World,
all of them damnably Superstitious and Idolatrous in their Worship; damnably unclean in their lives; nay, engaged for ever in this rode of damnation, by a Law they had made;
all of them damnably Superstitious and Idolatrous in their Worship; damnably unclean in their lives; nay, engaged for ever in this road of damnation, by a Law they had made;
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NONLATINALPHABET, never to entertain any new Laws, or Religion: not to innovate, though it were to get Salvation, as besides their own Histories, may be gathered out of Act. xvii. 18. And lastly, consider how they were hook'd in by the Devil, to joyn in crucifying of Christ, that they might be guilty of that blood which might otherwise have saved them,
, never to entertain any new Laws, or Religion: not to innovate, though it were to get Salvation, as beside their own Histories, may be gathered out of Act. xvii. 18. And lastly, Consider how they were hooked in by the devil, to join in crucifying of christ, that they might be guilty of that blood which might otherwise have saved them,
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Peter was so resolv'd of the point, that the whole succession of the Gentiles should be damned, that God could scarce perswade him to go and Preach to one of them, Act. x. He was fain to be cast into a Trance, and see a Vision about it;
Peter was so resolved of the point, that the Whole succession of the Gentiles should be damned, that God could scarce persuade him to go and Preach to one of them, Act. x. He was fain to be cast into a Trance, and see a Vision about it;
and for all that, he is much troubled about the NONLATINALPHABET, their prophaneness and uncleanness, that they were not fit for an Apostle to defile himself about their Conversion.
and for all that, he is much troubled about the, their profaneness and uncleanness, that they were not fit for an Apostle to defile himself about their Conversion.
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And this was the general opinion of all the Jews; they of the Circumcision were astonished at the news, Act. x. 45. Nay this is it that the Angels wondred at so,
And this was the general opinion of all the jews; they of the Circumcision were astonished At the news, Act. x. 45. Nay this is it that the Angels wondered At so,
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never dreaming it possible, till it was effected, as may appear, Eph. iii. 10. This was the Mystery which from the beginning of the World had been hid in God, V. 9. One of God 's Cabinet Counsels, a Mercy decreed in secret, that no Creature ever wist of, till it was performed.
never dreaming it possible, till it was effected, as may appear, Ephesians iii. 10. This was the Mystery which from the beginning of the World had been hid in God, V. 9. One of God is Cabinet Counsels, a Mercy decreed in secret, that no Creature ever wist of, till it was performed.
for our deliverance from the guilt and reign of that second original sin, that Heathenism of our Ancestors, and Catholick damnation, that Sixteen hundred years ago we were allinvolv'd in.
for our deliverance from the guilt and Reign of that second original since, that Heathenism of our Ancestors, and Catholic damnation, that Sixteen hundred Years ago we were allinvolved in.
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to prove our selves Christians in grain, so fixed and established, that all the Devils in Hell shall not be able to reduce us again to that abhorred condition.
to prove our selves Christians in grain, so fixed and established, that all the Devils in Hell shall not be able to reduce us again to that abhorred condition.
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Do but examine your selves on this one Interrogatory, whether this calling the Gentiles hath found any effect in your hearts, any influence on your lives;
Do but examine your selves on this one Interrogatory, whither this calling the Gentiles hath found any Effect in your hearts, any influence on your lives;
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then God is little beholding to you for your service, The same motives would have served to have made you Turks, if it had been your chance to have been born amongst them:
then God is little beholding to you for your service, The same motives would have served to have made you Turks, if it had been your chance to have been born among them:
'Tis but your good fortune, that you are not now at the same work with the old Gentiles, or present Indians, a worshipping either Jupiter, or the Sun! 'Twas a shrewd speech of Clemens, that the life of every unregenerate Man, is an Heathen-life;
It's but your good fortune, that you Are not now At the same work with the old Gentiles, or present Indians, a worshipping either Jupiter, or the Sun! 'Twas a shrewd speech of Clemens, that the life of every unregenerate Man, is an Heathen life;
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so that a Man would guess from the xvi. Chapter of St. John and Vers. 7. that if it had not been for that, Christ had tarried amongst us till this time;
so that a Man would guess from the xvi. Chapter of Saint John and Vers. 7. that if it had not been for that, christ had tarried among us till this time;
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but that it was more expedient to send the Spirit to speak those things powerfully to our hearts, which often and in vain had been sounded in our ears.
but that it was more expedient to send the Spirit to speak those things powerfully to our hearts, which often and in vain had been sounded in our ears.
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besides those louder Voices of God, either sounding in his Word, or thundring in his Judgments: there is his calm, soft voice of Inspiration, like the Night Vision of old, which stole in upon the mind, mingled with sleep, and gentle slumber.
beside those Louder Voices of God, either sounding in his Word, or thundering in his Judgments: there is his Cam, soft voice of Inspiration, like the Night Vision of old, which stole in upon the mind, mingled with sleep, and gentle slumber.
that every sound and whispering of this Spirit, which rustles either about our ears, or in our hearts, (as the Philosopher saith, Tecum est, intus est ) when it breaths,
that every found and whispering of this Spirit, which rustles either about our ears, or in our hearts, (as the Philosopher Says, Tecum est, intus est) when it breathes,
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Thus far it will be seasonable and profitable for you to know, that many other Illuminations and holy Graces are to be imputed to Gods Spirit, besides that by which we are effectually converted.
Thus Far it will be seasonable and profitable for you to know, that many other Illuminations and holy Graces Are to be imputed to God's Spirit, beside that by which we Are effectually converted.
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Our many sudden short-winded Ejaculations toward Heaven, our frequent, but weak inclinations to good, our ephemerous wishes, that no man can distinguish from true piety, but by their sudden death;
Our many sudden short-winded Ejaculations towards Heaven, our frequent, but weak inclinations to good, our ephemerous wishes, that no man can distinguish from true piety, but by their sudden death;
if you will but open at its knock, and receive, and entertain it in your hearts, it shall prove unto you according to its most glorious attribute, Rom. i. The power of God unto salvation:
if you will but open At its knock, and receive, and entertain it in your hearts, it shall prove unto you according to its most glorious attribute, Rom. i. The power of God unto salvation:
the day of vengeance shall instruct your Souls, that it was sent from God, and since it was once refused, hath been kept in store, not to upbraid, but damn you.
the day of vengeance shall instruct your Souls, that it was sent from God, and since it was once refused, hath been kept in store, not to upbraid, but damn you.
True it is, the Spirit is an omnipotent Agent, which can so invisibly infuse and insinuate its vertue through the inward man, that the whole most enraged adversary shall presently fall to the earth, Act. ix. the whole carnal man lie prostrate, and the sinner be without delay converted;
True it is, the Spirit is an omnipotent Agent, which can so invisibly infuse and insinuate its virtue through the inward man, that the Whole most enraged adversary shall presently fallen to the earth, Act. ix. the Whole carnal man lie prostrate, and the sinner be without Delay converted;
But that which is to my present purpose, is only this, That God hath also other manners and ways of working, which are truly to be said to have descended from Heaven,
But that which is to my present purpose, is only this, That God hath also other manners and ways of working, which Are truly to be said to have descended from Heaven,
other more calm, and less boysterous influences, which if they were received into an honest heart, might prove semen immortalitatis, and in time encrease, and grow up to immortality.
other more Cam, and less boisterous influences, which if they were received into an honest heart, might prove semen immortalitatis, and in time increase, and grow up to immortality.
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In this behalf, all that I desire of you is, First, to consider, that though our regeneration be a miracle, yet there are degrees of miracles, and thou hast no reason to expect, that the greatest and strongest miracle in the world, shall in the highest degree be shewed in thy Salvation. Who art thou, that God should take such extraordinary pains with thee?
In this behalf, all that I desire of you is, First, to Consider, that though our regeneration be a miracle, yet there Are Degrees of Miracles, and thou hast no reason to expect, that the greatest and Strongest miracle in the world, shall in the highest degree be showed in thy Salvation. Who art thou, that God should take such extraordinary pains with thee?
to collect and muster up the most lively, quick-sighted, sprightfullest of our faculties: and with all the perspectives that spiritual Opticks can furnish us with, to lay wait for every glance and glimpse of its fire or light.
to collect and muster up the most lively, quick-sighted, sprightfullest of our faculties: and with all the perspectives that spiritual Optics can furnish us with, to lay wait for every glance and glimpse of its fire or Light.
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Oh that we were as witty and sagacious in our spiritual estate! then it were easie for those sparks which we so often either contemn or stifle, to thrive within us,
O that we were as witty and sagacious in our spiritual estate! then it were easy for those sparks which we so often either contemn or stifle, to thrive within us,
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as the main or sole cause of our final impenitence and condemnation; it being just with God, to take those away in a sleep who thus walked in a dream, and at last to refuse them, whom he hath so long sollicited.
as the main or sole cause of our final impenitence and condemnation; it being just with God, to take those away in a sleep who thus walked in a dream, and At last to refuse them, whom he hath so long solicited.
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It were easie to multiply arguments on this theme, & from every minute of our lives, to discern some pawn and evidence of Gods fatherly will and desire that we should live.
It were easy to multiply Arguments on this theme, & from every minute of our lives, to discern Some pawn and evidence of God's fatherly will and desire that we should live.
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the same excuses which we have for having sinned formerly, we have for continuing still, and so are generally better prepared for Apologies than Reformation.
the same excuses which we have for having sinned formerly, we have for Continuing still, and so Are generally better prepared for Apologies than Reformation.
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Beloved, it will certainly much conduce to our edification, instead of this speculation (whose grounds or truth, I will not now examine) to fix this practical theorem in our hearts, that the will of man is the principal cause of all our evil, that death either as it is the punishment of sin, eternal death,
beloved, it will Certainly much conduce to our edification, instead of this speculation (whose grounds or truth, I will not now examine) to fix this practical theorem in our hearts, that the will of man is the principal cause of all our evil, that death either as it is the punishment of since, Eternal death,
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and the sensiblest reason he gives for it, is NONLATINALPHABET, the hardness of the Womb, which is like dry earth, that will not presently give any nourishment to either seed or plant;
and the sensiblest reason he gives for it, is, the hardness of the Womb, which is like dry earth, that will not presently give any nourishment to either seed or plant;
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The hardness and toughness of the heart, the womb where he is to be born, that NONLATINALPHABET, that dry Earth, in the Philosophers; or that way-side, or at best stony ground in Christs phrase, is the only stop and delay in begetting of life within us, the only cause of either barrenness or hard travail in the Spirit. Be the brain never so soft and pliable, never so waxy and capable of impressions; yet if the heart be but carnal,
The hardness and toughness of the heart, the womb where he is to be born, that, that dry Earth, in the Philosophers; or that wayside, or At best stony ground in Christ phrase, is the only stop and Delay in begetting of life within us, the only cause of either Barrenness or hard travail in the Spirit. Be the brain never so soft and pliable, never so waxy and capable of impressions; yet if the heart be but carnal,
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if it have any thing much of that lust of the flesh, 1 John ii. 15. in its composition, it will be hard for the spiritual life to be conceived in that man.
if it have any thing much of that lust of the Flesh, 1 John ii. 15. in its composition, it will be hard for the spiritual life to be conceived in that man.
For Faith, the only means by which Christ lives and dwells in us, Ephes. iii. 17. is to be seated in the heart, i. e. the will and affections, according to the express words, That Christ may dwell in your hearts by faith.
For Faith, the only means by which christ lives and dwells in us, Ephesians iii. 17. is to be seated in the heart, i. e. the will and affections, according to the express words, That christ may dwell in your hearts by faith.
So that, be your brains never so swelled and puft up with perswasions of Christ our Saviour, be they so big that they are ready to ly-in, and travail of Christ, as Jove 's did of Minerva in the Poem;
So that, be your brains never so swelled and puffed up with persuasions of christ our Saviour, be they so big that they Are ready to lying, and travail of christ, as Jove is did of Minerva in the Poem;
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yet if the heart have not joyned in the conception, if the seed sown have not taken root and drawn nourishment from the will, it is but an aerial or phantastical birth,
yet if the heart have not joined in the conception, if the seed sown have not taken root and drawn nourishment from the will, it is but an aerial or fantastical birth,
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So then if the will, either by nature, or custom of sinning, by familiarity and acquaintance, making them dote on sensual objects, otherwise unamiable;
So then if the will, either by nature, or custom of sinning, by familiarity and acquaintance, making them dote on sensual objects, otherwise unamiable;
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by business and worldly ambitious thoughts, great enemies to faith; or by pride and contentment, both very incident to noble Personages and great Wits, to Courtiers and Scholars: In brief,
by business and worldly ambitious thoughts, great enemies to faith; or by pride and contentment, both very incident to noble Personages and great Wits, to Courtiers and Scholars: In brief,
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if this Will, the stronger and more active part of the Soul, remain carnal, either in indulgence to many, or, which is the snare of judicious men in chief, of some one prime sin,
if this Will, the Stronger and more active part of the Soul, remain carnal, either in indulgence to many, or, which is the snare of judicious men in chief, of Some one prime since,
then cannot all the faith in the world, bring that man to Heaven, it may work so much miracle as Simon Magus is said to have done, who undertook to raise the dead, give motion to the head, make the eyes look up or the tongue speak;
then cannot all the faith in the world, bring that man to Heaven, it may work so much miracle as Simon Magus is said to have done, who undertook to raise the dead, give motion to the head, make the eyes look up or the tongue speak;
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It is not David 's Musick, that exorcised and quieted Saul 's evil spirit, nor Pythagoras 's Spondees that tamed a man, NONLATINALPHABET set him right in his wits for ever, that can work any effect on a fleshy heart:
It is not David is Music, that exorcised and quieted Saul is evil Spirit, nor Pythagoras is Spondees that tamed a man, Set him right in his wits for ever, that can work any Effect on a fleshy heart:
So that Chrysostom would not wonder at the voice that cried, O Altar, Altar, hear the voice of the Lord, because Jeroboam 's heart was harder than that;
So that Chrysostom would not wonder At the voice that cried, Oh Altar, Altar, hear the voice of the Lord, Because Jeroboam is heart was harder than that;
nothing in our whole lives we are so sollicitous for, as to get off fairly, to have made a cleanly Apology to the invitations of God's Spirit, and yet for a need rather than go, we will venture to be unmannerly:
nothing in our Whole lives we Are so solicitous for, as to get off fairly, to have made a cleanly Apology to the invitations of God's Spirit, and yet for a need rather than go, we will venture to be unmannerly:
we cannot, we will not come. The Devil is wiser in his generation than we, he knows the price and value of a Soul & will pay any rate for it, rather than lose his market;
we cannot, we will not come. The devil is Wiser in his generation than we, he knows the price and valve of a Soul & will pay any rate for it, rather than loose his market;
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The beggarliest content under Heaven, is fair, is rich enough to be given in exchange for the Soul. Spiritus non ponderat, saith the Philosopher; the Soul being a spirit,
The beggarliest content under Heaven, is fair, is rich enough to be given in exchange for the Soul. Spiritus non ponderat, Says the Philosopher; the Soul being a Spirit,
It were tedious to observe and describe the several ways that our devillish sagacity hath found out to speed our selves to damnation, to make quicker dispatch in that unhappy rode,
It were tedious to observe and describe the several ways that our devilish sagacity hath found out to speed our selves to damnation, to make quicker dispatch in that unhappy road,
And that shall be by way of Treaty, as an Ambassador sent from God, that you will lay down your arms, that you will be content to be friends with God, and accept of fair terms of composition, which are, That as you have thus long been enemies to God, proclaiming hostility,
And that shall be by Way of Treaty, as an Ambassador sent from God, that you will lay down your arms, that you will be content to be Friends with God, and accept of fair terms of composition, which Are, That as you have thus long been enemies to God, proclaiming hostility,
& perpetually opposing every merciful will of his by that wilfulness; so now being likely to fall into his hands, you will prevent that ruine, you will come in;
& perpetually opposing every merciful will of his by that wilfulness; so now being likely to fallen into his hands, you will prevent that ruin, you will come in;
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and whilst it is not too late, submit your selves, that you may not be forced as Rebels and outlaws, but submit as Servants. This perhaps may be your last parley for peace, and if you stand out, the battery will begin suddenly,
and while it is not too late, submit your selves, that you may not be forced as Rebels and outlaws, but submit as Servants. This perhaps may be your last parley for peace, and if you stand out, the battery will begin suddenly,
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Do but lay this one circumstance to your hearts, do but suppose your selves on a Bed of sickness, laid at with a violent burning Fever, such a one as shall finally consume the whole world;
Do but lay this one circumstance to your hearts, do but suppose your selves on a Bed of sickness, laid At with a violent burning Fever, such a one as shall finally consume the Whole world;
as it were battered with thundering and lightning, and besieged with fire, where the next throw or plunge of thy disease, may possibly separate thy soul from thy body,
as it were battered with thundering and lightning, and besieged with fire, where the next throw or plunge of thy disease, may possibly separate thy soul from thy body,
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what force and strong efficacy, would there be in this voice from God, Why will you die? I am resolved, that heart that were truly sensible of it, that were prepared seasonably by all these circumstances to receive it, would find such inward vigor and spirit from it, that it would strike death dead in that one minute;
what force and strong efficacy, would there be in this voice from God, Why will you die? I am resolved, that heart that were truly sensible of it, that were prepared seasonably by all these Circumstances to receive it, would find such inward vigor and Spirit from it, that it would strike death dead in that one minute;
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if true repentance were but to groan, and Faith but to cry, Lord, Lord; we could not promise our selves, that at our last hour we should be sufficient for that;
if true Repentance were but to groan, and Faith but to cry, Lord, Lord; we could not promise our selves, that At our last hour we should be sufficient for that;
perhaps a Lethargy may be our fate, and then, what life or spirits even for that? perhaps a Fever may send us away raving, in no case to name God, but only in oaths and curses; and then it were hideous to tell you, what a Bethlehem we should be carried to:
perhaps a Lethargy may be our fate, and then, what life or spirits even for that? perhaps a Fever may send us away raving, in no case to name God, but only in Oaths and curses; and then it were hideous to tell you, what a Bethlehem we should be carried to:
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But when that which must save us must be a work of the Soul, and a gift of God, how can we promise our selves, that God will be so merciful, whom we have till then contemned,
But when that which must save us must be a work of the Soul, and a gift of God, how can we promise our selves, that God will be so merciful, whom we have till then contemned,
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and then I say, it is possible, that thou that hitherto hast gone on in habituate, stupid, customary rebellions, mayest be now at this minute, arrived to this pitch, That if thou run on one pace farther, thou art engaged for ever past recovery.
and then I say, it is possible, that thou that hitherto hast gone on in habituate, stupid, customary rebellions, Mayest be now At this minute, arrived to this pitch, That if thou run on one pace farther, thou art engaged for ever past recovery.
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but this may be the last instant wherein thou canst repent, the next sin may benumb or fear thy heart, that even the pangs of death shall come on thee insensibly;
but this may be the last instant wherein thou Canst Repent, the next since may benumb or Fear thy heart, that even the pangs of death shall come on thee insensibly;
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The Spouse sought Christ on her bed, but found him not, Cant. iii. 1. The last of Ecclesiastes would make a man suspect, that remembring God when our feeble impotent age comes on us, would stand us in little stead.
The Spouse sought christ on her Bed, but found him not, Cant iii. 1. The last of Ecclesiastes would make a man suspect, that remembering God when our feeble impotent age comes on us, would stand us in little stead.
This I am sure of, God hath chosen to himself, a people Zealous of good works, Tit. ii. 14. And they that find not some of this holy fire alive within them, till their Souls are going out, have little cause to think themselves of God's election: So that perhaps there is something in it, that Matth. iii. 8. the Exhortation, bring forth fruits worthy of repentance, is exprest by a tense that ordinarily signifies time past, NONLATINALPHABET, have brought forth fruits. It will not be enough upon an exigence,
This I am sure of, God hath chosen to himself, a people Zealous of good works, Tit. ii. 14. And they that find not Some of this holy fire alive within them, till their Souls Are going out, have little cause to think themselves of God's election: So that perhaps there is something in it, that Matthew iii. 8. the Exhortation, bring forth fruits worthy of Repentance, is expressed by a tense that ordinarily signifies time past,, have brought forth fruits. It will not be enough upon an exigence,
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There is not any point we err more familiarly in, and easily, than our spiritual condition; what is likely to become of us after death? Any slight phansie that Christ died for us in particular, we take for a Faith that will be sure to save us.
There is not any point we err more familiarly in, and Easily, than our spiritual condition; what is likely to become of us After death? Any slight fancy that christ died for us in particular, we take for a Faith that will be sure to save us.
Now there is no way to preserve our selves from this Error, but to measure our Faith and Hopes by our Obedience; that if we sincerely obey God, then are we true believers: And this cannot well be done by any that begins not till he is on his death-bed;
Now there is no Way to preserve our selves from this Error, but to measure our Faith and Hope's by our obedience; that if we sincerely obey God, then Are we true believers: And this cannot well be done by any that begins not till he is on his deathbed;
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yet how knows he, whether it is only fear of death, and a conviction, that in spight of his teeth, he must now sin no longer, that hath wrought these inclinations, produced this faith in him?
yet how knows he, whither it is only Fear of death, and a conviction, that in spite of his teeth, he must now sin no longer, that hath wrought these inclinations, produced this faith in him?
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If he that on his death-bed hath made his solemnest, severest Vows, should but recover to a possibility of enjoying those delights which now have given him over, I much fear his fiercest resolutions would be soon out-dated.
If he that on his deathbed hath made his solemnest, Severest Vows, should but recover to a possibility of enjoying those delights which now have given him over, I much Fear his Fiercest resolutions would be soon outdated.
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Such inclinations that either hover in the Brain only, or float on the Surface of the Heart, are but like those wavering, temporary thoughts, Jam. i. 6. Like a wave of the Sea, driven by the wind and tost;
Such inclinations that either hover in the Brain only, or float on the Surface of the Heart, Are but like those wavering, temporary thoughts, Jam. i. 6. Like a wave of the Sea, driven by the wind and tossed;
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All this I have said, not to discourage any tender, languishing Soul, but by representing the horrors of death to you now in health, to instruct you in the doctrine of Mortality betimes,
All this I have said, not to discourage any tender, languishing Soul, but by representing the horrors of death to you now in health, to instruct you in the Doctrine of Mortality betimes,
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To gather up all on the Clue: Christ is now offered to you as a Jesus: The times and sins of your Heathenism and unbelief, God winketh at, Acts xvii. 30. The Spirit proclaims all this by the Word to your hearts;
To gather up all on the clue: christ is now offered to you as a jesus: The times and Sins of your Heathenism and unbelief, God winketh At, Acts xvii. 30. The Spirit proclaims all this by the Word to your hearts;
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Oh that there were such a Spirit in our hearts, such a zeal to our eternal bliss, and indignation at Hell; that we would give one heave and spring before we die;
O that there were such a Spirit in our hearts, such a zeal to our Eternal bliss, and Indignation At Hell; that we would give one heave and spring before we die;
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that we would but answer those invitations of mercy, those desires of God, that we should live with an inclination, with a breath, with a sigh toward Heaven.
that we would but answer those invitations of mercy, those Desires of God, that we should live with an inclination, with a breath, with a sighs towards Heaven.
Briefly, if there be any strong, violent, boisterous Devil within us, that keeps possession of our hearts against God; if the lower sensual part of our Soul; if an habit of sin, i. e. a combination or legion of Devils, will not be over-topped by reason or grace in our hearts;
Briefly, if there be any strong, violent, boisterous devil within us, that keeps possession of our hearts against God; if the lower sensual part of our Soul; if an habit of since, i. e. a combination or legion of Devils, will not be overtopped by reason or grace in our hearts;
if a major part of our carnal faculties be still canvasing for Hell; if for all our endeavors and pains it may appear to us, that this kind of evil spirit will not be cast out, save only by Fasting and Prayer: Then have we yet that remedy left,
if a Major part of our carnal faculties be still Canvassing for Hell; if for all our endeavors and pains it may appear to us, that this kind of evil Spirit will not be cast out, save only by Fasting and Prayer: Then have we yet that remedy left,
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- NOt to waste any time or breath, or (which men in this delicate and effeminate Age, are wont to be most sparing and thrifty of) any part of your precious patience unprofitably,
- NOt to waste any time or breath, or (which men in this delicate and effeminate Age, Are wont to be most sparing and thrifty of) any part of your precious patience unprofitably,
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First, then the particle, Though ] in the front, and, surely ] in the body of the Text, are but bands and junctures to keep all together into one proposition.
First, then the particle, Though ] in the front, and, surely ] in the body of the Text, Are but bans and junctures to keep all together into one proposition.
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Secondly, the Pronoun, They ] in each place, is in the letter, the Jews, in application present Christians, and being indefinite, might seem to be of the same extent in both places, did not the matter alter it,
Secondly, the Pronoun, They ] in each place, is in the Letter, the jews, in application present Christians, and being indefinite, might seem to be of the same extent in both places, did not the matter altar it,
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and make it universal in the former, and particular in the latter: For Artists say, that an indefinite sign, where the matter is necessary, is equivalent to an Universal, where but contingent, to a particular.
and make it universal in the former, and particular in the latter: For Artists say, that an indefinite Signen, where the matter is necessary, is equivalent to an Universal, where but contingent, to a particular.
In brief, to say, The Lord liveth, is to acknowledg him in his Essence, and all his Attributes, conteined together under that one Principle, on that of life, to believe whatever Moses and the Prophets then,
In brief, to say, The Lord lives, is to acknowledge him in his Essence, and all his Attributes, contained together under that one Principle, on that of life, to believe whatever Moses and the prophets then,
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though they make a fair shew of believing in the brain, and from the teeth outward, they never lay the truth that they are so violent for, at all to their hearts; or as the Original hath it, NONLATINALPHABET in vanum, to no purpose 'tis that they swear, no man that sees how they live, will give any heed to their words, will imagine that they believe any such matter.
though they make a fair show of believing in the brain, and from the teeth outward, they never lay the truth that they Are so violent for, At all to their hearts; or as the Original hath it, in vanum, to no purpose it's that they swear, no man that sees how they live, will give any heed to their words, will imagine that they believe any such matter.
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and here in my Text is brought in a Non est inventus, Though they say the Lord liveth ] a multitude of Professors indeed every where, yet surely they swear falsly, there is no credit to be given to their words;
and Here in my Text is brought in a Non est inventus, Though they say the Lord lives ] a multitude of Professors indeed every where, yet surely they swear falsely, there is no credit to be given to their words;
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for all their fair believing professions, they had an unfaithful rebellious heart, V. 23. and the event manifested it, they are departed and gone, arrant Apostates in their lives, by which they were to be tryed;
for all their fair believing professions, they had an unfaithful rebellious heart, V. 23. and the event manifested it, they Are departed and gone, arrant Apostates in their lives, by which they were to be tried;
Now for a more distinct survey of this horrible wretched Truth, this Heathenism of Christians, and Infidelity of Believers, (the true ground of all false swearing,
Now for a more distinct survey of this horrible wretched Truth, this Heathenism of Christians, and Infidelity of Believers, (the true ground of all false swearing,
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Since that rather phancy than Divinity of the Romanists, Schoolmen, and Casuists, generally defining Faith to be a bare assent to the truth of God Word seated only in the understanding, was by the Protestant Divines banished out of the Schools,
Since that rather fancy than Divinity of the Romanists, Schoolmen, and Casuists, generally defining Faith to be a bore assent to the truth of God Word seated only in the understanding, was by the Protestant Divines banished out of the Schools,
Since, I say, this Magical Divinity which still possesses the Romanist, and also a sort of men, who would be thought most distant from them, hath been exercised,
Since, I say, this Magical Divinity which still Possesses the Romanist, and also a sort of men, who would be Thought most distant from them, hath been exercised,
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and silenced, and cast out of our Schools (would I could say, out of our hearts ) by the Reformation, the nature of Faith hath been most admirably explained;
and silenced, and cast out of our Schools (would I could say, out of our hearts) by the Reformation, the nature of Faith hath been most admirably explained;
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yet the seat or subject of it, never clearly set down, (some confining it to the Understanding, others to the Will ) till at last it pitched upon the whole Soul, the intellective nature.
yet the seat or Subject of it, never clearly Set down, (Some confining it to the Understanding, Others to the Will) till At last it pitched upon the Whole Soul, the intellective nature.
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For the Soul of Man, should it be partitioned into faculties, (as the grounds of our ordinary Philosophy would perswade us) it would not be stately enough for so royal a guest:
For the Soul of Man, should it be partitioned into faculties, (as the grounds of our ordinary Philosophy would persuade us) it would not be stately enough for so royal a guest:
and accordingly this royal Grace is an entire absolute Prince of a whole Nation, (not as a Tetrarch of Galilee, a sharer of a Saxon Heptarchy ) and described to us as one single act, though of great command;
and accordingly this royal Grace is an entire absolute Prince of a Whole nation, (not as a Tetrarch of Galilee, a sharer of a Saxon Heptarchy) and described to us as one single act, though of great command;
and defined to be an assent and adherence to the goodness of the object; (which object is the whole word of God, and specially the promises of the Gospel.) So then, to believe, is not to acknowledge the truth of Scripture,
and defined to be an assent and adherence to the Goodness of the Object; (which Object is the Whole word of God, and specially the promises of the Gospel.) So then, to believe, is not to acknowledge the truth of Scripture,
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and to be resolutely and uniformly inclined to express this affection of ours, in our practice, whensoever there shall be any competition betwixt them and our dearest delights.
and to be resolutely and uniformly inclined to express this affection of ours, in our practice, whensoever there shall be any competition betwixt them and our dearest delights.
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all his Religion is but like the Beads-mans, who whines over his Creed and Commandments over a threshold so many times a Week, only as his task, to deserve his Quarterage, or to keep correspondence with his Patron. Unless I see his belief exprest by uniform obedience, I shall never imagine that he minded what he said.
all his Religion is but like the Beadsmen, who whines over his Creed and commandments over a threshold so many times a Week, only as his task, to deserve his Quarterage, or to keep correspondence with his Patron. Unless I see his belief expressed by uniform Obedience, I shall never imagine that he minded what he said.
The sincerity of his faith, is always proportionable to the integrity of his life; and so far is he to be accounted a Christian, as he performs the obligation of it, the promise of his Baptism. Will any man say that Eve believed God 's inhibition,
The sincerity of his faith, is always proportionable to the integrity of his life; and so Far is he to be accounted a Christian, as he performs the obligation of it, the promise of his Baptism. Will any man say that Eve believed God is inhibition,
Infidelity, as it is the fountain from whence all Rebellion springs, ( Faith being an adherence, and every departure from the living God, arising from an evil heart of unbelief, Heb. iii. 12.) so it is also the channel where it runs;
Infidelity, as it is the fountain from whence all Rebellion springs, (Faith being an adherence, and every departure from the living God, arising from an evil heart of unbelief, Hebrew iii. 12.) so it is also the channel where it runs;
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Not any beginning or progress in sin, without a concomitant degree of either weakness, or want of Faith. So that Heathens or Hereticks are not the main enemies of Christ (as the question de oppositis fidei is stated by the Romanists ) but the Hypocrite and Libertine, he is the Heathen in grain, an Heretick of Lucifer 's own sect;
Not any beginning or progress in since, without a concomitant degree of either weakness, or want of Faith. So that heathens or Heretics Are not the main enemies of christ (as the question de oppositis fidei is stated by the Romanists) but the Hypocrite and Libertine, he is the Heathen in grain, an Heretic of Lucifer is own sect;
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not when we doubt of the Doctrine of Christ, (for himself believes it fully, no man can be more firmly resolved of it;) but when we heed it not in our lives, when we cleave not to it in our hearts; when instead of living by Faith, Heb. 10. 38. NONLATINALPHABET, we draw back, and cowardly subduce our selves and forsake our Colours, refusing to be martialled in his ranks, or fight under his Banner.
not when we doubt of the Doctrine of christ, (for himself believes it Fully, no man can be more firmly resolved of it;) but when we heed it not in our lives, when we cleave not to it in our hearts; when instead of living by Faith, Hebrew 10. 38., we draw back, and cowardly subduce our selves and forsake our Colours, refusing to be martialled in his ranks, or fight under his Banner.
Nay, 'twas an evidence (saith he) of their strength and valour, of a heart of metal and proof, to have all modesty and fear of ill cold as a stone, frozen and dead within it.
Nay, 'twas an evidence (Says he) of their strength and valour, of a heart of metal and proof, to have all modesty and Fear of ill cold as a stone, frozen and dead within it.
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And thus holds it in Christianity, as it did then in reason: Not to believe the truth of Scripture, to deny that the Lord liveth, would argue a brain as impenetrable as Marble, and eyes as Crystal:
And thus holds it in Christianity, as it did then in reason: Not to believe the truth of Scripture, to deny that the Lord lives, would argue a brain as impenetrable as Marble, and eyes as Crystal:
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But, I doubt, whether any ever thought of it in earnest, and (if I may so say) conscientiously denied a Deity. But to deny him in our lives, to have a heart of Marble or Adamant, NONLATINALPHABET, saith Arrian, A dead stupified Soul, NONLATINALPHABET, it is so frequent amongst us, that it is not worth observing.
But, I doubt, whither any ever Thought of it in earnest, and (if I may so say) conscientiously denied a Deity. But to deny him in our lives, to have a heart of Marble or Adamant,, Says Arrian, A dead Stupified Soul,, it is so frequent among us, that it is not worth observing.
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He is but a puny in the Devils camp that hath not a privy coat within him to secure his heart from any stroke, that God or Scripture can threaten him with.
He is but a puny in the Devils camp that hath not a privy coat within him to secure his heart from any stroke, that God or Scripture can threaten him with.
in indulgence to those practises which directly contradict his doctrine. So that though every commission of sin be not incompetible with the habit of faith,
in indulgence to those practises which directly contradict his Doctrine. So that though every commission of since be not incompetible with the habit of faith,
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He that truly believes, assents in his heart to the goodness, as well as the truth of Scripture: He that assents so in his heart, approves it according to its real excellency above all rivals in the World:
He that truly believes, assents in his heart to the Goodness, as well as the truth of Scripture: He that assents so in his heart, approves it according to its real excellency above all rivals in the World:
He that thus approves, when occasion comes, makes an actual choice of God 's Word before all other most precious delights: He that actually makes the choice, performs uniform obedience, without any respect of sins or persons:
He that thus approves, when occasion comes, makes an actual choice of God is Word before all other most precious delights: He that actually makes the choice, performs uniform Obedience, without any respect of Sins or Persons:
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He that indulges himself in sin, doth not uniformly obey the Word: He that doth not so obey, doth not actually make choice of it before all competitors:
He that indulges himself in since, does not uniformly obey the Word: He that does not so obey, does not actually make choice of it before all competitors:
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But amongst Professors of the Gospel, there be a multitude of habitual sinners go; of infidels, NONLATINALPHABET, The thing, which in the first place, we undertook to demonstrate.
But among Professors of the Gospel, there be a multitude of habitual Sinners go; of Infidels,, The thing, which in the First place, we undertook to demonstrate.
and then suffering and leading them to an acknowledgment of the truth of the Gospel, only that they may be unexcusable, I will not be so vain or unseasonable to examine.) Adam had once the Tree of Life to have eaten, and have been immortal;
and then suffering and leading them to an acknowledgment of the truth of the Gospel, only that they may be unexcusable, I will not be so vain or unseasonable to examine.) Adam had once the Tree of Life to have eaten, and have been immortal;
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to have confirmed him and his posterity into an irreversible estate of happiness: But since his disobedient heart preferred the Tree of Knowledge before that of Life, the Tree of Life hath never thrived currantly with his progeny.
to have confirmed him and his posterity into an irreversible estate of happiness: But since his disobedient heart preferred the Tree of Knowledge before that of Life, the Tree of Life hath never thrived currently with his progeny.
The Cherubins and a flaming Sword, have fenced it round about, Gen. iii. 34. and that makes men grow so unproportionably into such monstrous shapes, vast, strong, swoln heads;
The Cherubim and a flaming Sword, have fenced it round about, Gen. iii. 34. and that makes men grow so unproportionably into such monstrous shapes, vast, strong, swollen Heads;
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but neither Hearts to apply, nor Hands to practise, nor Feet to walk the ways of God 's Commandments. As one far spent in a Consumption, who hath his senses perfectly enough,
but neither Hearts to apply, nor Hands to practise, nor Feet to walk the ways of God is commandments. As one Far spent in a Consumption, who hath his Senses perfectly enough,
And this is the first and main ground of this Hypocritical faith, our corrupt, immoderate desires of knowledge, and neglect of Grace. The second ground more evidently discernable in us, is, The secret consent and agreement betwixt our carnal desires, and divine knowledg;
And this is the First and main ground of this Hypocritical faith, our corrupt, immoderate Desires of knowledge, and neglect of Grace. The second ground more evidently discernible in us, is, The secret consent and agreement betwixt our carnal Desires, and divine knowledge;
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But for the other pair, they are like opposite signs in the Heaven, have but a vicissitude of presence or light in our Hemisphere; never appear or shine together.
But for the other pair, they Are like opposite Signs in the Heaven, have but a vicissitude of presence or Light in our Hemisphere; never appear or shine together.
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Faith lusteth and struggleth against the flesh, and the flesh against Faith. The carnal part is as afraid of Faith, as the Devil was of Christ: For Faith being seated in the concurrence of the dictate of judgment, and (on the other side) the sway of the affections: The one must either couch,
Faith Lusteth and struggleth against the Flesh, and the Flesh against Faith. The carnal part is as afraid of Faith, as the devil was of christ: For Faith being seated in the concurrence of the dictate of judgement, and (on the other side) the sway of the affections: The one must either couch,
What communion can there be betwixt me and thee? thou precious Grace of God, Art thou come to torment and dispossess me before my time? O what a stir there is in the flesh, when faith comes to take its throne in the heart;
What communion can there be betwixt me and thee? thou precious Grace of God, Art thou come to torment and dispossess me before my time? O what a stir there is in the Flesh, when faith comes to take its throne in the heart;
and all Jerusalem with him, Matt. ii. 3. All the reigning Herod sins, and all the Jerusalem of habitual ruling lusts and affections are in great disorder,
and all Jerusalem with him, Matt. ii. 3. All the reigning Herod Sins, and all the Jerusalem of habitual ruling Lustiest and affections Are in great disorder,
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It was Aristotles observation, That the Mathematicks being an abstract knowledg, had nothing in them contrary to Passions; and therefore young men and dissolute, might study and prove great proficients in them,
It was Aristotle observation, That the Mathematics being an abstract knowledge, had nothing in them contrary to Passion; and Therefore young men and dissolute, might study and prove great proficients in them,
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And that perhaps is the reason that such studies as these, History and Geometry, and the like go down pleasantest with those which have no design upon Books,
And that perhaps is the reason that such studies as these, History and Geometry, and the like go down Pleasantest with those which have no Design upon Books,
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The most studious of our Gentry, ordinarily deal in them, as inoffensive, tame, peaceable studies, which will never check them for any the most inordinate affections.
The most studious of our Gentry, ordinarily deal in them, as inoffensive, tame, peaceable studies, which will never check them for any the most inordinate affections.
You may make him con the precepts without Book, or say them by roat, NONLATINALPHABET, He cannot be said to believe a word of them, his heart is so possest with green, fresh, boisterous lusts;
You may make him con the Precepts without Book, or say them by roat,, He cannot be said to believe a word of them, his heart is so possessed with green, fresh, boisterous Lustiest;
And this is the second ground of Infidelity amongst Christians, the competibility of knowledg, and incompatibility of true Faith, with carnal desires. The third is, The easiness of giving assent to generalities, and difficulty of particular Application.
And this is the second ground of Infidelity among Christians, the competibility of knowledge, and incompatibility of true Faith, with carnal Desires. The third is, The easiness of giving assent to Generalities, and difficulty of particular Application.
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Should it be proposed, whether nothing be to be done, but that which is just? whether drunkenness, were not a vice? whether only an out-side of Religion, would ever save a man? No man would ever quarrel about it.
Should it be proposed, whither nothing be to be done, but that which is just? whither Drunkenness, were not a vice? whither only an outside of Religion, would ever save a man? No man would ever quarrel about it.
When thus Nathan and David discoursed, they were both of one mind; the one could talk no more against unconscionable dealing, than the other would assent to.
When thus Nathan and David discoursed, they were both of one mind; the one could talk no more against unconscionable dealing, than the other would assent to.
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When Nathan shall rejoynder with a Thou art the man, ] and S. Paul come home to his Corinthians after his declamation against Fornicators and Idolaters with, And such were some of you, ] 1 Cor. vi. 11. then their hearts come to the touchstone.
When Nathan shall rejoinder with a Thou art the man, ] and S. Paul come home to his Corinthians After his declamation against Fornicators and Idolaters with, And such were Some of you, ] 1 Cor. vi. 11. then their hearts come to the touchstone.
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That Scripture is inspired by God; and therefore in all its dictates to be believed & obeyed, is a thing fully consented on amongst Christians. We are so resolved on it, that it is counted but a dull, barren question in the Schools, a man can invent nothing to say against by way of argument;
That Scripture is inspired by God; and Therefore in all its dictates to be believed & obeyed, is a thing Fully consented on among Christians. We Are so resolved on it, that it is counted but a dull, barren question in the Schools, a man can invent nothing to say against by Way of argument;
& if a Preacher in a Sermon should make it his business to prove it to you, you would think he either suspected you for Turks, or had little else to say.
& if a Preacher in a Sermon should make it his business to prove it to you, you would think he either suspected you for Turks, or had little Else to say.
when the general prohibition strikes at my private lust, all my former assent to Scripture is vanished, I am hurried into the embraces of my beloved delight.
when the general prohibition strikes At my private lust, all my former assent to Scripture is vanished, I am hurried into the embraces of my Beloved delight.
Thus when Paul reasoned of temperance, righteousness, and judgment to come, Felix trembled, Acts xxiv. 25. His trembling shews, that he assented to Paul 's discourse;
Thus when Paul reasoned of temperance, righteousness, and judgement to come, Felix trembled, Acts xxiv. 25. His trembling shows, that he assented to Paul is discourse;
His wife Drusida was held by usurpation; he had tolled her away from her husband, the King of the Emiseni, saith Josephus, and therefore he could hear no more of it:
His wife Drusida was held by usurpation; he had tolled her away from her husband, the King of the Emiseni, Says Josephus, and Therefore he could hear no more of it:
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Thus was Agrippa converted from the shoulders upward, which he calls Almost a Christian; or as the phrase may be rendred, NONLATINALPHABET, a little way, Acts xxvi. 28. convinced to the general truths in his brain;
Thus was Agrippa converted from the shoulders upward, which he calls Almost a Christian; or as the phrase may be rendered,, a little Way, Acts xxvi. 28. convinced to the general truths in his brain;
that we must forgo all, and hate our own flesh to adhere to so merciful a Saviour, and express our love to the most contemptible Soul under Heaven, as he hath loved us;
that we must forgo all, and hate our own Flesh to adhere to so merciful a Saviour, and express our love to the most contemptible Soul under Heaven, as he hath loved us;
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and yet sometime the Devil hath turned this humor quite the contrary way, and made some men as ambitious of being counted Atheists, as others of being Christians.
and yet sometime the devil hath turned this humour quite the contrary Way, and made Some men as ambitious of being counted Atheists, as Others of being Christians.
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Thus are a world of men in the World, either profest Atheists, or Atheistical Professors, upon the same grounds of vain-glory; the one to get, the other to save their reputation in the World.
Thus Are a world of men in the World, either professed Atheists, or Atheistical Professors, upon the same grounds of vainglory; the one to get, the other to save their reputation in the World.
for the undermining and ruining of Souls, to suffer them to advance a pretty way in Religion, to get their heads full of knowledg, that so they may think they have faith enough, and walk to hell securely.
for the undermining and ruining of Souls, to suffer them to advance a pretty Way in Religion, to get their Heads full of knowledge, that so they may think they have faith enough, and walk to hell securely.
The Fathers (and amongst them chiefly Leo, in all his writing) within the first Five hundred years after Christ, observe him at this ward, Ut quos vincere ferro flammis { que } non poterat, cupiditatibus irretiret,
The Father's (and among them chiefly Leo, in all his writing) within the First Five hundred Years After christ, observe him At this ward, Ut quos vincere Ferro flammis { que } non poterat, cupiditatibus irretiret,
Thus have you the grounds also whereupon true Faith (which is best defined a spiritual prudence, an application of spiritual knowledg to holy practice) should be so often wanting in men which are very knowing,
Thus have you the grounds also whereupon true Faith (which is best defined a spiritual prudence, an application of spiritual knowledge to holy practice) should be so often wanting in men which Are very knowing,
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Now lest this discourse also should reach no further than your ears, lest that which hath been said, should be only assented to in the general as true, not applied home to your particular practises,
Now lest this discourse also should reach no further than your ears, lest that which hath been said, should be only assented to in the general as true, not applied home to your particular practises,
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and so do you no more good, than these general professions did here to the Jews, only to prove you perjur'd Hypocrites, swearing falsly, whilst you say the Lord liveth;
and so do you no more good, than these general professions did Here to the jews, only to prove you perjured Hypocrites, swearing falsely, while you say the Lord lives;
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and if that will not serve the turn, by all the mercies of Heaven, and horrours of Hell, to adjure you to examine your selves on these two interrogatories, which my Text will suggest to you,
and if that will not serve the turn, by all the Mercies of Heaven, and horrors of Hell, to adjure you to examine your selves on these two interrogatories, which my Text will suggest to you,
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& 'twere some, though but a low measure of commendation for us to be no worse than Jews. Let there go a severe inquisition out from the Royal Majesty, over the whole Court,
& 'twere Some, though but a low measure of commendation for us to be no Worse than jews. Let there go a severe inquisition out from the Royal Majesty, over the Whole Court,
and bring in an impartial verdict, whether there be not some amongst you, that are not come thus far as to say, The Lord liveth. Some are so engaged in a trade of mishapen, horrid, monstrous Vices;
and bring in an impartial verdict, whither there be not Some among you, that Are not come thus Far as to say, The Lord lives. some Are so engaged in a trade of Misshapen, horrid, monstrous Vices;
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have so framed and fashioned the whole fabrick of their lives, without any blush, or lineament of God in them, that they are afraid ever to mention him in earnest,
have so framed and fashioned the Whole fabric of their lives, without any blush, or lineament of God in them, that they Are afraid ever to mention him in earnest,
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Were these men taken to task according to the Canon Laws of our Kingdom, and not suffered to live any longer amongst Christians, till they understood clearly the promise of their Baptism; till they durst come,
Were these men taken to task according to the Canon Laws of our Kingdom, and not suffered to live any longer among Christians, till they understood clearly the promise of their Baptism; till they durst come,
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but there would be fewer sins amongst us, much more knowledg of God, and mentioning of his Name, without the help of Oaths, & Blasphemies, to which God now is in a kind beholding that ever he comes into our mouths.
but there would be fewer Sins among us, much more knowledge of God, and mentioning of his Name, without the help of Oaths, & Blasphemies, to which God now is in a kind beholding that ever he comes into our mouths.
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and would soon forget God 's very Name or Attributes, did they not daily repeat them over, (as School-boyes their parts) and often comment on them by Oaths & Prophanations:
and would soon forget God is very Name or Attributes, did they not daily repeat them over, (as Schoolboys their parts) and often comment on them by Oaths & Profanations:
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Others there are of a prouder, lostier strain, NONLATINALPHABET, and NONLATINALPHABET, that pitch Camp, and arm and fortifie themselves against God, that would fain be a forging some other Religion, they are so weary and cloy'd with this.
Others there Are of a Prouder, lostier strain,, and, that pitch Camp, and arm and fortify themselves against God, that would fain be a forging Some other Religion, they Are so weary and cloyed with this.
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It were an horrid representation but to give you in a diagram, the several Arts that the god of this World hath now taught men to vilifie and reproach the God of Heaven. Profest Atheism begins to set up;
It were an horrid representation but to give you in a diagram, the several Arts that the god of this World hath now taught men to vilify and reproach the God of Heaven. Professed Atheism begins to Set up;
sober Christian. Julian, and many others, have gone scoffing to Hell, (like men whose custom of mocking hath made wry mouthed) scarcely composing themselves to a solemn Countenance, till horrour either of Hell,
Sobrium Christian. Julian, and many Others, have gone scoffing to Hell, (like men whose custom of mocking hath made wry mouthed) scarcely composing themselves to a solemn Countenance, till horror either of Hell,
And if any of these sins are but crept in amongst you, it will be worthy our enquiry and examination; (and God grant your own impartial Consciences may return you not guilty:) However this will but prove you no worse than Jews, for they here acknowledg God in their brain and tongues; they said, The Lord liveth. ]
And if any of these Sins Are but crept in among you, it will be worthy our enquiry and examination; (and God grant your own impartial Consciences may return you not guilty:) However this will but prove you no Worse than jews, for they Here acknowledge God in their brain and tongues; they said, The Lord lives. ]
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Your second Interrogatory must be, Whether whilst you thus profess, you do not also swear falsly? And then 'tis to be feared, that every action of your lives will bring in an Evidence against you.
Your second Interrogatory must be, Whither while you thus profess, you do not also swear falsely? And then it's to be feared, that every actium of your lives will bring in an Evidence against you.
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'Twere an accusation perhaps that you seldom hear of, to be challenged for Hypocrites, to be turned Puritans & pretenders to Holiness: yet this is it my Text must charge you with;
'Twere an accusation perhaps that you seldom hear of, to be challenged for Hypocrites, to be turned Puritans & pretenders to Holiness: yet this is it my Text must charge you with;
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assenting to the truth of Scripture in your brain, but not adhering to it in your hearts; believing in Christ, and yet valuing him beneath the meanest sin you meet with.
assenting to the truth of Scripture in your brain, but not adhering to it in your hearts; believing in christ, and yet valuing him beneath the Meanest since you meet with.
and is it not Hypocrisie, & Perjury, or, if you will have it, high Complementing with God, to be thus profuse and prodigal in our professions, which we never mean to perform? Then is it to be called belief,
and is it not Hypocrisy, & Perjury, or, if you will have it, high Complimenting with God, to be thus profuse and prodigal in our professions, which we never mean to perform? Then is it to be called belief,
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yet if you will be in earnest with your selves, and apply the grounds premised to your serious Examination, your meditations may throughly make up what here is likely to be omitted.
yet if you will be in earnest with your selves, and apply the grounds premised to your serious Examination, your meditations may thoroughly make up what Here is likely to be omitted.
be you never so resolute that the Lord liveth; yet if your obedience be not uniform, if you imbrace not what you assent to, surely you swear falsly. Your particular failings I am not knowing enough to represent to you;
be you never so resolute that the Lord lives; yet if your Obedience be not uniform, if you embrace not what you assent to, surely you swear falsely. Your particular failings I am not knowing enough to represent to you;
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that being purged from any reliques, or tincture, or suspicion of irreligion in either power of our Souls, we may live by Faith, and move by Love, and die in Hope; and both in Life and Death, glorifie God here,
that being purged from any Relics, or tincture, or suspicion of irreligion in either power of our Souls, we may live by Faith, and move by Love, and die in Hope; and both in Life and Death, Glorify God Here,
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and then abruptly, Nevertheless, when the Son of man comes, shall he find faith upon the earth? And then immediately verse 9. he spake another parable to certain that trusted in themselves, where this speech in the midst, when the Son of man comes, &c. stands there by it self,
and then abruptly, Nevertheless, when the Son of man comes, shall he find faith upon the earth? And then immediately verse 9. he spoke Another parable to certain that trusted in themselves, where this speech in the midst, when the Son of man comes, etc. Stands there by it self,
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That we may not think so vulgarly of Scripture, as to dream that any tittle of it came by resultance or casually into the world, that any speech dropt from his mouth unobserved;
That we may not think so vulgarly of Scripture, as to dream that any tittle of it Come by resultance or casually into the world, that any speech dropped from his Mouth unobserved;
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and the weight and secret energie of all accidents attending them, it will appear on consideration, that this speech of his which seems an NONLATINALPHABET,
and the weight and secret energy of all accidents attending them, it will appear on consideration, that this speech of his which seems an,
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Not to trouble you with its influence on the parable going before concerning perseverance in prayer (to which it is as an Isthmus or fibula, to joyn it to what follows) but to bring our eyes home to my present subject.
Not to trouble you with its influence on the parable going before Concerning perseverance in prayer (to which it is as an Isthmus or fibula, to join it to what follows) but to bring our eyes home to my present Subject.
There is like to be toward the second coming of Christ, his particular visitation of the Jews, and (then its parallel) his final coming to judgment, such a specious pompous shew,
There is like to be towards the second coming of christ, his particular Visitation of the jews, and (then its parallel) his final coming to judgement, such a specious pompous show,
and yet such a small pittance of true faith in the world, that as it is grown much less than a grain of mustard-seed, it shall not be found when it is sought;
and yet such a small pittance of true faith in the world, that as it is grown much less than a grain of Mustard seed, it shall not be found when it is sought;
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By some prepossessions and prejudices infus'd into us, as soon as we can conn a Catechism of that making, it comes to pass that many men live and die resolved that faith is nothing but the assurance of the merits of Christ applied to every man particularly; and consequently of his salvation:
By Some prepossessions and prejudices infused into us, as soon as we can conn a Catechism of that making, it comes to pass that many men live and die resolved that faith is nothing but the assurance of the merits of christ applied to every man particularly; and consequently of his salvation:
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Cornelius Agrippa being initiated in natural magick, Paracelsus in mineral extractions, Plato full of his Idea's, will let nothing be done without the Pythagoreans, brought up with numbers perpetually in their ears,
Cornelius Agrippa being initiated in natural magic, Paracelsus in mineral extractions, Plato full of his Idea's, will let nothing be done without the pythagoreans, brought up with numbers perpetually in their ears,
the one will define the soul an harmony, the other a NONLATINALPHABET saith Philoponus. And so are many amongst us, that take up fancies upon trust for truths, never laying any contrary proposals to heart, come at last to account this assurance as a principle without which they can do nothing;
the one will define the soul an harmony, the other a Says Philoponus. And so Are many among us, that take up fancies upon trust for truths, never laying any contrary proposals to heart, come At last to account this assurance as a principle without which they can do nothing;
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The second thing is the NONLATINALPHABET, the natural litteral importance of the words, and therein the concomitants or effects of those his misconceits.
The second thing is the, the natural literal importance of the words, and therein the concomitants or effects of those his misconceits.
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as the Syriack set the words, and many greek copies, some by making a comma after NONLATINALPHABET, others by reading NONLATINALPHABET, standing by himself; as Beza renders it, soorsim, apart:
as the Syriac Set the words, and many greek copies, Some by making a comma After, Others by reading, standing by himself; as Beza renders it, soorsim, apart:
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2. Censoriousness and insinuating accusations of other mens persons, even as this Publican. To which we may add the occasion of all this, seeing the Publican behind him, ( i. e. ) comparing himself with notorious sinners, he was thus proud and censorious.
2. Censoriousness and insinuating accusations of other men's Persons, even as this Publican. To which we may add the occasion of all this, seeing the Publican behind him, (i. e.) comparing himself with notorious Sinners, he was thus proud and censorious.
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And first of the first, the Pharisees favourable misconceits of himself, and parallel to these, our deceivable perswasions of our selves, God I thank, &c. The black sin that hath dyed the Pharisees soul so deep, as to become his characteristick inseparable property, a kind of agnomen, a perpetual accession to his name, is hypocrisie. The proper natural importance of which word, signifies the personating or acting of a part, putting on another habit than doth properly belong to him.
And First of the First, the Pharisees favourable misconceits of himself, and parallel to these, our deceivable persuasions of our selves, God I thank, etc. The black since that hath died the Pharisees soul so deep, as to become his characteristic inseparable property, a kind of agnomen, a perpetual accession to his name, is hypocrisy. The proper natural importance of which word, signifies the personating or acting of a part, putting on Another habit than does properly belong to him.
But by the liberty we ordinarily allow to words, to enlarge themselves sometimes beyond their own territories, to thrive and gain somewhat from their Neighbours, it is come vulgarly to signifie all that ambitious outside,
But by the liberty we ordinarily allow to words, to enlarge themselves sometime beyond their own territories, to thrive and gain somewhat from their Neighbours, it is come vulgarly to signify all that ambitious outside,
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and accordingly there is a twofold hypocrisie, the first deceiving others; the second himself. That by which he imposeth upon others is the sin we commonly declaim against, under that name, most fiercely, sometime by just reason, as having been circumvented by such glozes, sometime in a natural zeal to truth, preferring plain downright impiety,
and accordingly there is a twofold hypocrisy, the First deceiving Others; the second himself. That by which he Imposes upon Others is the since we commonly declaim against, under that name, most fiercely, sometime by just reason, as having been circumvented by such glozes, sometime in a natural zeal to truth, preferring plain downright impiety,
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and scandal to his neighbour? 'Twas a Lawyers answer being questioned whether it were lawful for a woman to take money for prostituting her self, that indeed 'twas a sin to prostitute her self;
and scandal to his neighbour? 'Twas a Lawyers answer being questioned whither it were lawful for a woman to take money for prostituting her self, that indeed 'twas a since to prostitute her self;
There is nothing that deserves the tears, yea and holy indignation of a godly soul, more than the sight of an immodest boasting sinner, that makes his crimes his reputation;
There is nothing that deserves the tears, yea and holy Indignation of a godly soul, more than the sighed of an immodest boasting sinner, that makes his crimes his reputation;
or precise persons, as Augustus his daughter, which being admonished of a sin that beasts would never have committed, answer'd that that was the reason they omitted the enjoyment of so precious a delight, because they were beasts;
or precise Persons, as Augustus his daughter, which being admonished of a since that beasts would never have committed, answered that that was the reason they omitted the enjoyment of so precious a delight, Because they were beasts;
The horrour and detestation that this sin strikes into me, makes me, I confess, willing almost to become an advocate of the first kind of hypocrisie, whereby men retain so much modesty in their sins (I hope of weakness) as to be willing to enjoy the charitable mens good opinion though undeserved.
The horror and detestation that this since strikes into me, makes me, I confess, willing almost to become an advocate of the First kind of hypocrisy, whereby men retain so much modesty in their Sins (I hope of weakness) as to be willing to enjoy the charitable men's good opinion though undeserved.
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But for the second kind of hypocrisie, this couzening of a mans own soul, this tyring and personating in the closet, this inventing of arts and stratagems to send himself comfortably and believingly to the Devil, this civil intestine treachery within, and against ones self;
But for the second kind of hypocrisy, this cozening of a men own soul, this tiring and personating in the closet, this inventing of arts and stratagems to send himself comfortably and believingly to the devil, this civil intestine treachery within, and against ones self;
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An easiness and cheatableness that costs the bankrupting of many a jolly christian Soul. He, saith Plutarch, that wants health, let him go to the Physicians,
an easiness and cheatableness that costs the bankrupting of many a jolly christian Soul. He, Says Plutarch, that Wants health, let him go to the Physicians,
but he that wants NONLATINALPHABET a good durable habit of body, let him go to the NONLATINALPHABET (the masters of exercise) otherwise he shall never be able to confirm himself into a solid firm constant health, call'd thereupon by Hippocrates NONLATINALPHABET, the constitution of wrestlers;
but he that Wants a good durable habit of body, let him go to the (the Masters of exercise) otherwise he shall never be able to confirm himself into a solid firm constant health, called thereupon by Hippocrates, the constitution of wrestlers;
Both these, saith he, Philosophy will produce in the soul not only teaching men NONLATINALPHABET (where by the way he repeats almost the whole decalogue of Moses, though in an heathen Dialect) to worship the Gods, &c. which is NONLATINALPHABET, the health of the soul, but NONLATINALPHABET, that which is above all, NONLATINALPHABET, not to be overjoyed or immoderately affected in all this.
Both these, Says he, Philosophy will produce in the soul not only teaching men (where by the Way he repeats almost the Whole decalogue of Moses, though in an heathen Dialect) to worship the God's, etc. which is, the health of the soul, but, that which is above all,, not to be overjoyed or immoderately affected in all this.
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This which he attributes to Philosophy in general, is, saith Aristotle, an act of intellectual prudence, or sobriety, NONLATINALPHABET, not to vouchsafe higher titles to himself than he is worthy of;
This which he attributes to Philosophy in general, is, Says Aristotle, an act of intellectual prudence, or sobriety,, not to vouchsafe higher titles to himself than he is worthy of;
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but the very language of Canaan, Rom. 12. 3. NONLATINALPHABET, the very word in Aristotle, which cannot be better exprest than by that NONLATINALPHABET to have a moderate sober equal opinion of ones own gifts;
but the very language of Canaan, Rom. 12. 3., the very word in Aristotle, which cannot be better expressed than by that to have a moderate Sobrium equal opinion of ones own Gifts;
This Chrysostom calls NONLATINALPHABET, a word near kin unto the former, the meekness or lowliness of heart, NONLATINALPHABET, &c. when a man having attain'd to a great measure of grace,
This Chrysostom calls, a word near kin unto the former, the meekness or lowliness of heart,, etc. when a man having attained to a great measure of grace,
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For first, were he never so holy and pure, of never so spiritual Angelical composition, yet the very reflecting on these excellencies, were enough to make a devil of him.
For First, were he never so holy and pure, of never so spiritual Angelical composition, yet the very reflecting on these excellencies, were enough to make a Devil of him.
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One upwards, in an admiration of Gods greatness, love of his beauty, obedience to his will, moving as it were a circular daily motion about God, their Center; (as Boethius of them, mentemque profundam circumeunt ) another downward, of regiment and power in respect of all below, which they govern and move and manage.
One upward, in an admiration of God's greatness, love of his beauty, Obedience to his will, moving as it were a circular daily motion about God, their Centre; (as Boethius of them, mentemque profundam circumeunt) Another downward, of regiment and power in respect of all below, which they govern and move and manage.
Now if it be questioned, saith he, which of these two be more honourable, for the credit of the Angelical nature, I determine confidently, that of subjection pulchriorem & perfectiorem esse, quam secunda regitivae dominationis, 'tis more renown to be under God,
Now if it be questioned, Says he, which of these two be more honourable, for the credit of the Angelical nature, I determine confidently, that of subjection pulchriorem & perfectiorem esse, quam Secunda regitivae dominationis, it's more renown to be under God,
And then if an Angel should make a song of exultance to set himself out in the greatest pomp, he would begin it as Mary doth her Magnificat, For he hath regarded the low estate of his servant:
And then if an Angel should make a song of exultance to Set himself out in the greatest pomp, he would begin it as Marry does her Magnificat, For he hath regarded the low estate of his servant:
And then let the Pharisee be as righteous as himself can fancy, come to that pitch indeed which the contemptuous opinionative Philosophers feigned to themselves, NONLATINALPHABET, in Tatianus, which is in the Church of Laodicaea's phrase, I am rich and am increased in spiritual wealth, and have need of nothing;
And then let the Pharisee be as righteous as himself can fancy, come to that pitch indeed which the contemptuous opinionative Philosophers feigned to themselves,, in Tatianus, which is in the Church of Laodicaea's phrase, I am rich and am increased in spiritual wealth, and have need of nothing;
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nay to St. Pauls pitch, rapt so high, that the schools do question whether he were viator or comprehensor, a traveller or at his journeys end; yet the very opinion of Gods graces would argue him a Pharisee;
nay to Saint Paul's pitch, rapt so high, that the Schools do question whither he were viator or comprehensor, a traveller or At his journeys end; yet the very opinion of God's graces would argue him a Pharisee;
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contrary to that virgin grace Humility, which is a vertue required not only of notorious infamous sinners (for what thanks or commendation is it for him to be on the ground that hath faln and bruised himself in his race? for him that is ready to starve to go a begging?) but chiefly and mainly of him that is most righteous;
contrary to that Virgae grace Humility, which is a virtue required not only of notorious infamous Sinners (for what thanks or commendation is it for him to be on the ground that hath fallen and Bruised himself in his raze? for him that is ready to starve to go a begging?) but chiefly and mainly of him that is most righteous;
When looking in the glass, he sees all far more glorious in that reflect beam than it is in the direct, all the deformities left in the glass, and nothing but fair return'd to him, a rough harsh unpleasing voice smoothed,
When looking in the glass, he sees all Far more glorious in that reflect beam than it is in the Direct, all the deformities left in the glass, and nothing but fair returned to him, a rough harsh unpleasing voice smoothed,
But then your false glasses what mischief and ruine have they been authors of? how have they given authority to the deformed'st creatures, to come confidently on the stage,
But then your false glasses what mischief and ruin have they been Authors of? how have they given Authority to the deformedest creatures, to come confidently on the stage,
and befool'd them to that shame, which a knowledge of their own wants had certainly prevented? What difference there may be betwixt the direct species of a thing,
and befooled them to that shame, which a knowledge of their own Wants had Certainly prevented? What difference there may be betwixt the Direct species of a thing,
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where in a multitude of feigned devices, a heap of painted, phantastical Chimaera's, which being look'd on right resembled nothing, being order'd to cast their species upon a pillar of polish't mettal reflected to the spectators eye the most lively visage of that famous King.
where in a multitude of feigned devices, a heap of painted, fantastical Chimaera's, which being looked on right resembled nothing, being ordered to cast their species upon a pillar of polished metal reflected to the spectators eye the most lively visage of that famous King.
He that hath not seen this piece of art, or hath not skill in Catoptricks enough to understand the demonstrable grounds and reasons of it, may yet discern as much in nature, by the appearance of a rainbow, where you may see those colours reflected by the cloud, which no Philosopher will assert to be existent there.
He that hath not seen this piece of art, or hath not skill in Catoptrics enough to understand the demonstrable grounds and Reasons of it, may yet discern as much in nature, by the appearance of a rainbow, where you may see those colours reflected by the cloud, which no Philosopher will assert to be existent there.
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And all this brings more evidence to the Pharisees indictment, and demonstrates his opinion of his own actions or merits, to be commonly deceiveable and false.
And all this brings more evidence to the Pharisees indictment, and demonstrates his opinion of his own actions or merits, to be commonly deceivable and false.
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whereupon Alcinous the Platonick calls this act of the soul, NONLATINALPHABET, a dialogue of the soul with it self, and the knowledge that comes from thence NONLATINALPHABET, a resemblance by shadowing.
whereupon Alcinous the Platonic calls this act of the soul,, a dialogue of the soul with it self, and the knowledge that comes from thence, a resemblance by shadowing.
He that with his own clearest eyes could take a gnat for a taller unweildier creature than a Camel, and thereupon strains at it, Mat. xxiii. 24. What would he do if he should come to his multiplying glass? He that when he sees a mote, and that radio recto, in others eyes, can mistake it for a beam,
He that with his own Clearest eyes could take a gnat for a Taller unweildier creature than a Camel, and thereupon strains At it, Mathew xxiii. 24. What would he do if he should come to his multiplying glass? He that when he sees a mote, and that radio recto, in Others eyes, can mistake it for a beam,
the one a cheat from the beginning, the other full greedy of the bait, fatten and puff up a sacrifice, that he himself hath offer'd? O how fair shall it appear,
the one a cheat from the beginning, the other full greedy of the bait, fatten and puff up a sacrifice, that he himself hath offered? O how fair shall it appear,
and ready to devour all the seven f•t ones, though it be the thinnest of Pharaoh 's lean kine, lank and very ill favoured? how shall the reflexion of his beggarliest rags return to his eye the picture of a King? and the ordinariest vapour,
and ready to devour all the seven f•t ones, though it be the thinnest of Pharaoh is lean kine, lank and very ill favoured? how shall the reflection of his beggarliest rags return to his eye the picture of a King? and the ordinariest vapour,
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or cloud of his exhaling be deckt over withall the beauty and variety of the Rainbow? What Aristotle said of the Sophists that they did NONLATINALPHABET, though it be a p•zling place for the Criticks, this Censor or Aristarchus in my text, will interpret by his practice;
or cloud of his exhaling be decked over withal the beauty and variety of the Rainbow? What Aristotle said of the Sophists that they did, though it be a p•zling place for the Critics, this Censor or Aristarchus in my text, will interpret by his practice;
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the farthing Alms he hath given shall be a strange kind of usury (yet not stranger perhaps than what he deals in dayly) be phansied into a mountain of gold;
the farthing Alms he hath given shall be a strange kind of Usury (yet not stranger perhaps than what he deals in daily) be fancied into a mountain of gold;
12. and avouch himself an obedient abstemious subject and Christian, though good Friday be witness of his unchristian Epicurism. If he afford the Minister the tenth of his house-rent,
12. and avouch himself an obedient abstemious Subject and Christian, though good Friday be witness of his unchristian Epicurism. If he afford the Minister the tenth of his House-rent,
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an annual benevolence far below that that his dues would come to, which by taking of a jolly fine at first, is for ever after paired into but a larger sort of quit-rents (though his extortion bring in no revenue to any but the Devil and himself) he will yet be confident with the Pharisee, I pay tythes of all that I possess.
an annual benevolence Far below that that his dues would come to, which by taking of a jolly fine At First, is for ever After paired into but a larger sort of quitrents (though his extortion bring in no revenue to any but the devil and himself) he will yet be confident with the Pharisee, I pay Tithes of all that I possess.
like learning in an ill natur'd man, all about him are the worse for it; one moral vertue tires sometimes the whole vicinity of natural good disposed gifts:
like learning in an ill natured man, all about him Are the Worse for it; one moral virtue tires sometime the Whole vicinity of natural good disposed Gifts:
'twere well perhaps for his ingenuity and modesty that he were not so vertuous, that one drop of water being attenuated into air hath taken up all the room in the bladder:
'twere well perhaps for his ingenuity and modesty that he were not so virtuous, that one drop of water being attenuated into air hath taken up all the room in the bladder:
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as S. Matthew mentioning himself before his conversion, doth it distinctly, Matth. 9. 9. by the name of Matthew, and his trade sitting at the receit of custom, Matthew the Publican, by that odious renaming of sin; (whereas all the other Evangelists call him Levi, or the son of Alpheus ) but leaves out the story of his own feasting of Christ, (only as Christ sate at meat in the house) which S. Luke sets down exactly, and Levi made him a great feast, Luk. 5. 27. or as in the history of S. Peter 's fall and repentance in the Gospel, according to S. Mark; (which the primitive Church agree that S. Peter had a hand in it) his denial is set down with all the aggravating circumstances, more than in all the rest put together, Mar. 14. 71. he began to curse, and swear, I know not this man of whom you speak:
as S. Matthew mentioning himself before his conversion, does it distinctly, Matthew 9. 9. by the name of Matthew, and his trade sitting At the receipt of custom, Matthew the Publican, by that odious renaming of since; (whereas all the other Evangelists call him Levi, or the son of Alpheus) but leaves out the story of his own feasting of christ, (only as christ sat At meat in the house) which S. Lycia sets down exactly, and Levi made him a great feast, Luk. 5. 27. or as in the history of S. Peter is fallen and Repentance in the Gospel, according to S. Mark; (which the primitive Church agree that S. Peter had a hand in it) his denial is Set down with all the aggravating Circumstances, more than in all the rest put together, Mar. 14. 71. he began to curse, and swear, I know not this man of whom you speak:
when the two other say, NONLATINALPHABET, he himself, or S. Mark from him, only NONLATINALPHABET, he wept; always speaking as much bad, and as little good of themselves as can be.
when the two other say,, he himself, or S. Mark from him, only, he wept; always speaking as much bad, and as little good of themselves as can be.
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I thank God that I am not, &c. The Pharisee having a first-borns portion from the hand of God, will not be rude or importunate with him for new and fresh supplies;
I thank God that I am not, etc. The Pharisee having a first-borns portion from the hand of God, will not be rude or importunate with him for new and fresh supplies;
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NONLATINALPHABET, saith Plutarch, a man that is honourably and freely born hath a fair treasure of confidence, and so a natural advantage of other men;
, Says Plutarch, a man that is honourably and freely born hath a fair treasure of confidence, and so a natural advantage of other men;
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but bastards and men of a crack't race NONLATINALPHABET, that have a great deal of copper or dross mix't with their or and argent, NONLATINALPHABET these men are born to be humble and shamefac'd.
but bastards and men of a cracked raze, that have a great deal of copper or dross mixed with their or and argent, these men Are born to be humble and shamefaced.
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But amongst these contemplations he may do well to consider the Amorite his father, and his mother the Hittite, the pollutions and blood he was clothed with in the day that he was born Ezek. 16. the accursed inheritance as well of shame as sin derived unto him.
But among these contemplations he may do well to Consider the Amorite his father, and his mother the Hittite, the pollutions and blood he was clothed with in the day that he was born Ezekiel 16. the accursed inheritance as well of shame as since derived unto him.
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If he have not gotten in the NONLATINALPHABET, among the Adamites in Epiphanius, and there set up for one of Adams sect before his fall, or the Valentinians which call'd themselves the spirituals,
If he have not got in the, among the Adamites in Epiphanius, and there Set up for one of Adams sect before his fallen, or the Valentinians which called themselves the spirituals,
If he will but grant himself of the ordinary composition and race of men, come down from Adam either by Cain or Seth, I am sure he shall find sins past enough either in his person or nature to humble him, be he never so spiritual.
If he will but grant himself of the ordinary composition and raze of men, come down from Adam either by Cain or Seth, I am sure he shall find Sins passed enough either in his person or nature to humble him, be he never so spiritual.
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as to be bound to hold it for better for worse. That if he find ought in that spouse contrary to the vow of wedlock, he can NONLATINALPHABET (the word used in divorces amongst the Athenians on the husbands part) send the soul out of his house or temple;
as to be bound to hold it for better for Worse. That if he find ought in that spouse contrary to the Voelli of wedlock, he can (the word used in divorces among the Athenians on the Husbands part) send the soul out of his house or temple;
if she draw back or subduce her self out of his house, Heb. 10. 38, &c. by an evil heart of unbelief, openly depart from the living God, Heb. 3. 12. It is observ'd by the Criticks as an absurd ridiculous phrase in some authors, to call the Emperors Divi in their life time, which saith Rittershusius when the propriety of the Roman tongue was observed, capitale fuisset, had been a grand capital crime.
if she draw back or subduce her self out of his house, Hebrew 10. 38, etc. by an evil heart of unbelief, openly depart from the living God, Hebrew 3. 12. It is observed by the Critics as an absurd ridiculous phrase in Some Authors, to call the Emperor's Divi in their life time, which Says Rittershusius when the propriety of the Roman tongue was observed, capital fuisset, had been a grand capital crime.
And as absurd no doubt is many mens NONLATINALPHABET and NONLATINALPHABET, their canonizing, securing and besainting themselves in this life, upon every slight praemature perswasion that they are in Christ.
And as absurd no doubt is many men's and, their canonizing, securing and besainting themselves in this life, upon every slight Premature persuasion that they Are in christ.
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That which Aphrodisius on the Topicks, observes of the leaves of trees, may perhaps be too true of the spiritual estate and condition of men, that the Vine and Fig and Plane tree, which have thin broad leaves,
That which Aphrodisius on the Topicks, observes of the leaves of trees, may perhaps be too true of the spiritual estate and condition of men, that the Vine and Fig and Plane tree, which have thin broad leaves,
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and make the fairest shew NONLATINALPHABET, do thereupon shed them presently: some few indeed, the Olive, Bay and Myrtle, which have narrow solid leaves are able to keep them all the year long NONLATINALPHABET and NONLATINALPHABET, always green and flourishing. And God grant such laurels may for ever abound in this Paradise, this garden of the land;
and make the Fairest show, do thereupon shed them presently: Some few indeed, the Olive, Bay and Myrtle, which have narrow solid leaves Are able to keep them all the year long and, always green and flourishing. And God grant such laurels may for ever abound in this Paradise, this garden of the land;
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and yet by that time this parable was spoken, they can bring him word of the repeal of that promise, within a while seal'd and confirm'd by their NONLATINALPHABET their instant utter destruction;
and yet by that time this parable was spoken, they can bring him word of the repeal of that promise, within a while sealed and confirmed by their their instant utter destruction;
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It was a phansie of the Stoicks mention'd by Plutar. NONLATINALPHABET, that a wise man could do nothing amiss, that all that he did was wise and vertuous.
It was a fancy of the Stoics mentioned by Plutarch, that a wise man could do nothing amiss, that all that he did was wise and virtuous.
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or else he would not have been so earnest with him that thinks he stands to take heed lest he fall, 1 Cor. 10. 12. It was the confidence of a Turk (i. e.
or Else he would not have been so earnest with him that thinks he Stands to take heed lest he fallen, 1 Cor. 10. 12. It was the confidence of a Turk (i. e.
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It is the Rhetorick of discreet Captains to their Souldiers in Thucydides, and other Historians, to exhort them to fight on comfortably and couragiously,
It is the Rhetoric of discreet Captains to their Soldiers in Thucydides, and other Historians, to exhort them to fight on comfortably and courageously,
and then that assumption, thou art the child of God, to conclude that thou canst not hurt thy self with a fall, he would straight back that with a Mitte te deorsum, Cast thy self down to shew what thou canst do;
and then that Assump, thou art the child of God, to conclude that thou Canst not hurt thy self with a fallen, he would straight back that with a Mitte te deorsum, Cast thy self down to show what thou Canst do;
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and then if thou hast not another scriptum est to rejoynder, thou shalt not tempt, (then this confidence is tempting of God) I know not how thou wilt be able to escape a precipice, a bruise if not a breaking.
and then if thou hast not Another Scriptum est to rejoinder, thou shalt not tempt, (then this confidence is tempting of God) I know not how thou wilt be able to escape a precipice, a bruise if not a breaking.
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The Valentinian having resolved himself to be NONLATINALPHABET, spiritual, confest indeed that other men must get some store of faith and works to help them to Heaven, NONLATINALPHABET, Iren. But they had no need of either, because of their natural spiritualness;
The Valentinian having resolved himself to be, spiritual, confessed indeed that other men must get Some store of faith and works to help them to Heaven,, Iren But they had no need of either, Because of their natural spiritualness;
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They commit all manner of impurity, saith he, and yet they are NONLATINALPHABET, seeds of the election; the seeds indeed, deep set in the earth that take root downward, but never bare fruit upward;
They commit all manner of impurity, Says he, and yet they Are, seeds of the election; the seeds indeed, deep Set in the earth that take root downward, but never bore fruit upward;
There was another like fancy in the same Irenaeus of Marcus and his followers, that by the NONLATINALPHABET a form of baptizing, that they had, that they were become NONLATINALPHABET invisible to the judge, then if ever they were apprehended 'twere but calling to the mother of Heaven, and she would send the helmet in Homer, that they should presently vanish out of their hands.
There was Another like fancy in the same Irnaeus of Marcus and his followers, that by the a from of baptizing, that they had, that they were become invisible to the judge, then if ever they were apprehended 'twere but calling to the mother of Heaven, and she would send the helmet in Homer, that they should presently vanish out of their hands.
nay religiously, as he that in our English History would put his Neighbours in a course to rebell legally. But I hope all these fancies have nothing to do,
nay religiously, as he that in our English History would put his Neighbours in a course to rebel legally. But I hope all these fancies have nothing to do,
There may be indeed a state and condition of Christians so well setled and riveted by Christ in grace, that their estate may be comfortably believed immutable,
There may be indeed a state and condition of Christians so well settled and riveted by christ in grace, that their estate may be comfortably believed immutable,
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But it is much to be doubted, that those men that have boldness to believe this of themselves, have not ballast enough of humility and fear to make it good.
But it is much to be doubted, that those men that have boldness to believe this of themselves, have not ballast enough of humility and Fear to make it good.
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Porphyry had so much Divinity in him as to observe that NONLATINALPHABET were the only NONLATINALPHABET, that perpetual washings, and purgings and lustrations, were the only means to defend or deliver from evil, either to come or present;
Porphyry had so much Divinity in him as to observe that were the only, that perpetual washings, and purgings and lustrations, were the only means to defend or deliver from evil, either to come or present;
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But then there must be also another bow in the heart, that must promise for that, that it shall not be like a deceitful bow, go back again to folly, never again be drowned with swinish, bestial, filthy lusts.
But then there must be also Another bow in the heart, that must promise for that, that it shall not be like a deceitful bow, go back again to folly, never again be drowned with swinish, bestial, filthy Lustiest.
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and verse 16. the promise is made for the future, that the Lord will fight with Amalek for ever, where by the way the LXX. put in NONLATINALPHABET, God will fight against Amalek as it were under hand, by secret hidden strength;
and verse 16. the promise is made for the future, that the Lord will fight with Amalek for ever, where by the Way the LXX. put in, God will fight against Amalek as it were under hand, by secret hidden strength;
which addition of theirs (if it were inspired into the Translators, as S. Augustin is of opinion, all their variations from the Hebrew are NONLATINALPHABET,
which addition of theirs (if it were inspired into the Translators, as S. Augustin is of opinion, all their variations from the Hebrew Are,
answerable to that same effusion of grace, to enable all the people of God in our fight with sin the spiritual Amalek, by which grace Moses and the Christians have assurance to prevail.
answerable to that same effusion of grace, to enable all the people of God in our fight with since the spiritual Amalek, by which grace Moses and the Christians have assurance to prevail.
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if he remit of his Christian valour (for so manus demittere signifies in Agonisticks) Amalek prevails, verse 11. Just as it fared with Samson, he had an inconceivable portion of strength,
if he remit of his Christian valour (for so manus demittere signifies in Agonistics) Amalek prevails, verse 11. Just as it fared with samson, he had an inconceivable portion of strength,
And thereupon it is observable Numb. xv. 9. that which is in the Hebrew performing a vow, is rendred by the LXXII, NONLATINALPHABET, to magnifie a vow, then is the vow or resolution truly great, that will stand us in stead when it is performed.
And thereupon it is observable Numb. xv. 9. that which is in the Hebrew performing a Voelli, is rendered by the LXXII,, to magnify a Voelli, then is the Voelli or resolution truly great, that will stand us in stead when it is performed.
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as it did in Samson, when he pluckt the house about their ears at last, Jude xvi. But this must be by the growing out of the hair again, verse 22. the renewing of his repentance and sanctity with his vow, and by prayer unto God, verse 28. Lord God, or as the LXXII. NONLATINALPHABET, Remember me I pray thee and strengthen me, but for all this, it was said before in the 19. verse his strength, and in the 20. verse the Lord was departed from him.
as it did in samson, when he plucked the house about their ears At last, U^de xvi. But this must be by the growing out of the hair again, verse 22. the renewing of his Repentance and sanctity with his Voelli, and by prayer unto God, verse 28. Lord God, or as the LXXII., remember me I pray thee and strengthen me, but for all this, it was said before in the 19. verse his strength, and in the 20. verse the Lord was departed from him.
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For though no man can excommunicate himself by one rule, yet he may by another, in the Canon Law; that there be some faults excommunicate a man ipso facto; one who hath committed them the law excommunicates, though the Judge do not:
For though no man can excommunicate himself by one Rule, yet he may by Another, in the Canon Law; that there be Some Faults excommunicate a man ipso facto; one who hath committed them the law excommunicates, though the Judge do not:
you need not the application, there be perhaps some sins and Devils like the Carian Scorpions which Apollonius and Antigonus mention out of Aristotle, which when they strike strangers do them no great hurt, NONLATINALPHABET, presently kill their own countrey-men;
you need not the application, there be perhaps Some Sins and Devils like the Carrion Scorpions which Apollonius and Antigonus mention out of Aristotle, which when they strike Strangers do them no great hurt,, presently kill their own countrymen;
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some Devils perhaps that have power to hurt only their own subjects; as sins of weakness and ignorance, though they are enough to condemn an unregenerate man,
Some Devils perhaps that have power to hurt only their own subject's; as Sins of weakness and ignorance, though they Are enough to condemn an unregenerate man,
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yet we hope, through the merits of Christ into whom he is ingrafted, NONLATINALPHABET, shall do little hurt to the regenerate, unless it be only to keep him humble, to cost him more sighs and prayers.
yet we hope, through the merits of christ into whom he is ingrafted,, shall do little hurt to the regenerate, unless it be only to keep him humble, to cost him more sighs and Prayers.
that he was not ashamed to suck when he was eight years old, but as he went to the Schools frequently diverted to his nurse; so will it concern us for the getting of a consistent firm habit of soul, not to give over the nurse when we are come to age and years in the spirit, to account our selves babes in our virility,
that he was not ashamed to suck when he was eight Years old, but as he went to the Schools frequently diverted to his nurse; so will it concern us for the getting of a consistent firm habit of soul, not to give over the nurse when we Are come to age and Years in the Spirit, to account our selves babes in our virility,
and that without any coyness or shame, be we in our own conceits, nay in the truth never so perfect, full grown men in Christ Jesus. And so much be spoken of the first point proposed, the Pharisees flattering misconceit of his own estate;
and that without any coyness or shame, be we in our own conceits, nay in the truth never so perfect, full grown men in christ jesus. And so much be spoken of the First point proposed, the Pharisees flattering misconceit of his own estate;
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Many other misconceits may be observed, if not in the Pharisee, yet in his parallel the ordinary confident Christian; as 1. that Gods decree of election is terminated in their particular and individual entities, without any respect to their qualifications and demeanors. 2. That all Christian faith is nothing but assurance, a thing which I toucht NONLATINALPHABET in the preface ▪ and can scarce forbear now I meet with it again. 3. That the Gospel consists all of promises of what Christ will work in us, no whit of precepts or prohibitions. 4. That it is a state of ease altogether and liberty, no whit of labour and subjection;
Many other misconceits may be observed, if not in the Pharisee, yet in his parallel the ordinary confident Christian; as 1. that God's Decree of election is terminated in their particular and Individu entities, without any respect to their qualifications and demeanours. 2. That all Christian faith is nothing but assurance, a thing which I touched in the preface ▪ and can scarce forbear now I meet with it again. 3. That the Gospel consists all of promises of what christ will work in us, no whit of Precepts or prohibitions. 4. That it is a state of ease altogether and liberty, no whit of labour and subjection;
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To this first kind of pride may be accommodate many of the old fancies of the Poets and Philosophers, the Gyants fighting with God, ( i. e. ) the ambitious daring approaches of the soul toward the unapproachable light, which cost the Angels so dear,
To this First kind of pride may be accommodate many of the old fancies of the Poets and Philosophers, the Giants fighting with God, (i. e.) the ambitious daring Approaches of the soul towards the unapproachable Light, which cost the Angels so dear,
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And Philoponus saith that winds and tumours ( i. e. ) lusts and passions, those troublesom impressions in the soul of man, are the acceptablest sacrifices, the highest feeding to the Devils;
And Philoponus Says that winds and tumours (i. e.) Lustiest and passion, those troublesome impressions in the soul of man, Are the acceptablest Sacrifices, the highest feeding to the Devils;
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but that they have a villanous quality in their feeding, they bite perpetually but never swallow, all jaws and teeth, but neither throats nor stomachs;
but that they have a villainous quality in their feeding, they bite perpetually but never swallow, all Jaws and teeth, but neither throats nor stomachs;
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Pride in our education is a kind of tenderness and chilness in the soul, that some people by perpetual softness are brought up to, that makes them uncapable and impatient of any corporal or spiritual hardness;
Pride in our education is a kind of tenderness and chillness in the soul, that Some people by perpetual softness Are brought up to, that makes them uncapable and impatient of any corporal or spiritual hardness;
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The third kind of pride is a supercilious affected haughtiness, that men perhaps meekly enough disposed by nature, are fain to take upon them for some ends, a ' solemn censorious majestick garb, that may entitle them to be patriots of such or such a faction;
The third kind of pride is a supercilious affected haughtiness, that men perhaps meekly enough disposed by nature, Are fain to take upon them for Some ends, a ' solemn censorious majestic garb, that may entitle them to be patriots of such or such a faction;
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Thus was Mahomet fain to take upon him to be a Prophet, and pretend that 'twas discoursing with the Angel Gabriel made him in that case, that his new wife might not know that he was Epileptical, and so repent of her match with a beggar, and a diseased person.
Thus was Mahomet fain to take upon him to be a Prophet, and pretend that 'twas discoursing with the Angel Gabriel made him in that case, that his new wife might not know that he was Epileptical, and so Repent of her match with a beggar, and a diseased person.
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And upon these terms Turcism first came into the world, and Mahomet was cried up NONLATINALPHABET, the greatest Prophet (to omit other witness) as the Saracen fragments tells us, that we have out of Euthymius. Thus are imperfections and wants, sometimes even diseases both of body and mind assumed and affected by some men to get authority to their persons,
And upon these terms Turcism First Come into the world, and Mahomet was cried up, the greatest Prophet (to omit other witness) as the Saracen fragments tells us, that we have out of Euthymius. Thus Are imperfections and Wants, sometime even diseases both of body and mind assumed and affected by Some men to get Authority to their Persons,
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But not to flutter thus at large any longer, or pursue the common-place in its latitude, the Pharisees pride here expresseth it self in three things; 1 his posture, standing apart;
But not to flutter thus At large any longer, or pursue the commonplace in its latitude, the Pharisees pride Here Expresses it self in three things; 1 his posture, standing apart;
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'Tis pride certainly that makes this man set himself thus apart, whereas the very first sight of that holy place strikes the humble Publican upon the knees of his heart a far off;
It's pride Certainly that makes this man Set himself thus apart, whereas the very First sighed of that holy place strikes the humble Publican upon the knees of his heart a Far off;
against those that come to God in the pomp of their souls, commending themselves to God as we ordinarily use the phrase, commending indeed not to his mercy, but acceptance;
against those that come to God in the pomp of their Souls, commending themselves to God as we ordinarily use the phrase, commending indeed not to his mercy, but acceptance;
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never with humbled bended knees in acknowledgment of unworthiness with St. Paul, who cannot name that word, sinners, but most straight subsume in a parenthesis, of whom I am the chief, 1 Tim. 1. 15. and for the expression of the opinion he had of his own sanctity, is fain to coyn a word for the purpose, NONLATINALPHABET, a word not to be met with in all Greek Authors again before he used it;
never with humbled bent knees in acknowledgment of unworthiness with Saint Paul, who cannot name that word, Sinners, but most straight subsume in a parenthesis, of whom I am the chief, 1 Tim. 1. 15. and for the expression of the opinion he had of his own sanctity, is fain to coin a word for the purpose,, a word not to be met with in all Greek Authors again before he used it;
less than the least of the Saints, Ephes. 3. 8. And Jacob in a like phrase, I am less than all thy mercies, Gen. 32. 10. The Litany that begins and ends with so many repetitions importuning for mercy,
less than the least of the Saints, Ephesians 3. 8. And Jacob in a like phrase, I am less than all thy Mercies, Gen. 32. 10. The Litany that begins and ends with so many repetitions importuning for mercy,
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even conjuring God by all powerful names of rich mercy that can be taken out of his Exchequer, to have mercy upon us miserable sinners, this is set aside for the Publican; the sinners Liturgy,
even conjuring God by all powerful names of rich mercy that can be taken out of his Exchequer, to have mercy upon us miserable Sinners, this is Set aside for the Publican; the Sinners Liturgy,
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The 3d. expression of his pride is his malicious sullen eye upon the Publican, and that brings me to the next thing proposed at first, the Pharisees censoriousness and insinuated accusations of all others.
The 3d. expression of his pride is his malicious sullen eye upon the Publican, and that brings me to the next thing proposed At First, the Pharisees censoriousness and insinuated accusations of all Others.
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'Twere an ingenuous speculation and that which would stand us in some stead in our spiritual warfare, to observe what hints and opportunities the Devil takes from mens natural inclinations to insinuate and ingratiate his temptations to them;
'Twere an ingenuous speculation and that which would stand us in Some stead in our spiritual warfare, to observe what hints and opportunities the devil Takes from men's natural inclinations to insinuate and ingratiate his temptations to them;
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how he applies still the fuel to the fire, the nourishment to the craving stomach; and accommodates all his proposals most seasonably and suitably to our affections;
how he Applies still the fuel to the fire, the nourishment to the craving stomach; and accommodates all his proposals most seasonably and suitably to our affections;
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not to enlarge this NONLATINALPHABET in the gross, nor yet NONLATINALPHABET to each particular; you may have a NONLATINALPHABET or taste of it in the Pharisee.
not to enlarge this in the gross, nor yet to each particular; you may have a or taste of it in the Pharisee.
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To an easy natur'd man whose soul is relax't, and has its pores open to receive any infection or taint, the devil presents a multitude of adulterers, drunkards, &c. thereby to distill the poyson softly into him;
To an easy natured man whose soul is relaxed, and has its pores open to receive any infection or taint, the Devil presents a multitude of Adulterers, drunkards, etc. thereby to distil the poison softly into him;
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that seeing he can hope to gain nothing upon him by bringing him in love with their sin, he may yet inveigle him by bringing him in hatred with their persons;
that seeing he can hope to gain nothing upon him by bringing him in love with their since, he may yet inveigle him by bringing him in hatred with their Persons;
as a skilful woods-man, that by wind-lassing presently gets a shoot which without taking a compass and thereby a commodious stand, he could never have obtain'd.
as a skilful woods-man, that by wind-lassing presently gets a shoot which without taking a compass and thereby a commodious stand, he could never have obtained.
with a colour of zeal, and tenderness in Gods cause, and then the very devilishest part of the Devil his malice and uncharitableness, shall go down smoothly with him.
with a colour of zeal, and tenderness in God's cause, and then the very devilishest part of the devil his malice and uncharitableness, shall go down smoothly with him.
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Leo within 500. years after Christ, and other of the Fathers, have observed the same frequently practised by the Devil among the Primitive Christians;
Leo within 500. Years After christ, and other of the Father's, have observed the same frequently practised by the devil among the Primitive Christians;
That they whom persecution could not affright, ambition may puff up, envy poyson, and a false opinion of their own Christian purity betray to all the malice in the world.
That they whom persecution could not affright, ambition may puff up, envy poison, and a false opinion of their own Christian purity betray to all the malice in the world.
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Thus have Hereticks and Sectaries in all ages by appropriating to themselves those titles that are common to all the children of God, left none for any other, but of contumely and contempt:
Thus have Heretics and Sectaries in all ages by appropriating to themselves those titles that Are Common to all the children of God, left none for any other, but of contumely and contempt:
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Thus could not the Valentinians be content to be NONLATINALPHABET themselves; but all the world beside must be NONLATINALPHABET and NONLATINALPHABET, animal and earthly.
Thus could not the Valentinians be content to be themselves; but all the world beside must be and, animal and earthly.
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the Pharisees separati, Sadducees justi, Novatians NONLATINALPHABET, puri, Messalians precantes. As if these several vertues, separation from the world, love of justice, purity, daily exercise of prayer, were no where to be found but amongst them.
the Pharisees separati, Sadducees Justi, Novatians, puri, Messalians precantes. As if these several Virtues, separation from the world, love of Justice, purity, daily exercise of prayer, were no where to be found but among them.
as soon as he began to relish Montanus his heresie, he straight changeth his style, Nos spirituales, and all other Orthodox Christians Psychyci animal, carnal men.
as soon as he began to relish Montanus his heresy, he straight changes his style, Nos spirituales, and all other Orthodox Christians Psychyci animal, carnal men.
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amongst other crimes with which the reformation charge the Romanists, what is there that we so importunately require of them as their charity? that seeing with the Apostolical seat, they have seiz'd upon the Keys of Heaven also;
among other crimes with which the Reformation charge the Romanists, what is there that we so importunately require of them as their charity? that seeing with the Apostolical seat, they have seized upon the Keys of Heaven also;
they would not use this power of theirs so intemperately, as to admit none but their own proselytes into those gates, which Christ hath opened to all believers.
they would not use this power of theirs so intemperately, as to admit none but their own Proselytes into those gates, which christ hath opened to all believers.
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but 'twas not probable that Peter would be such a severe Cato, and yet there is not a more unmerciful man under Heaven than he that now tyrannizeth in his chair.
but 'twas not probable that Peter would be such a severe Cato, and yet there is not a more unmerciful man under Heaven than he that now tyrannizes in his chair.
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Spalatensis indeed, after his revolt from us could ingenuously confess, that he could have expected comfortably, and perhaps have been better pleased, to have been saved in the Church of England, with a 1000. l. a year, as in the Roman with 500. l. But do not all others of them count this no less than heresie in him thus to hope? Cudsemius the Jesuit denies the English Nation to be Hereticks, because they remain under a continual succession of Bishops. But alas!
Spalatensis indeed, After his revolt from us could ingenuously confess, that he could have expected comfortably, and perhaps have been better pleased, to have been saved in the Church of England, with a 1000. l. a year, as in the Roman with 500. l. But do not all Others of them count this no less than heresy in him thus to hope? Cudsemius the Jesuit Denies the English nation to be Heretics, Because they remain under a continual succession of Bishops. But alas!
how few be there of them, which have so much charity to afford us? What fulminations and clattering of clouds is there to be heard in that Horizon? What Anathematizing of hereticks (i. e.) Protestants? what excommunicating them without any mercy, 1. out of the Church,
how few be there of them, which have so much charity to afford us? What fulminations and clattering of Clouds is there to be herd in that Horizon? What Anathematizing of Heretics (i. e.) Protestants? what excommunicating them without any mercy, 1. out of the Church,
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and lastly, where they have power, out of the Land of the living? And yet, would they be as liberal to us poor Protestants, as they are to their own Stews and Seminaries of all uncleanness,
and lastly, where they have power, out of the Land of the living? And yet, would they be as liberal to us poor Protestants, as they Are to their own Stews and Seminaries of all uncleanness,
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and bring in our action of trespass? Shall we sit and pen our railing accusation in the form that Christ uses against the Pharisees, Matth. 23. 13. Wo unto you Scribes and Pharisees, Hypocrites,
and bring in our actium of trespass? Shall we fit and pen our railing accusation in the from that christ uses against the Pharisees, Matthew 23. 13. Woe unto you Scribes and Pharisees, Hypocrites,
And this is the only way St. Paul hath left us, Rom. 12. 20. by returning them good to melt them, hoping and praying in the words of Solomon, that by long forbearing this great Prince of the West will be perswaded; and that our soft tongues may in time break the bone. But whilst we preach charity to them, shall we not betray partiality in our selves, by passing over that uncharitable fire that is breaking out in our own chimnies? 'Twere to be wished that this Christian grace which is liberal enough of it self, would be entertain'd as gratefully as it is preacht;
And this is the only Way Saint Paul hath left us, Rom. 12. 20. by returning them good to melt them, hoping and praying in the words of Solomon, that by long forbearing this great Prince of the West will be persuaded; and that our soft tongues may in time break the bone. But while we preach charity to them, shall we not betray partiality in our selves, by passing over that uncharitable fire that is breaking out in our own Chimneys? 'Twere to be wished that this Christian grace which is liberal enough of it self, would be entertained as gratefully as it is preached;
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who being inflam'd, some with faction, others with ignorant prejudice, others with doting on their own abilities, fall out into all manner of intemperate censures NONLATINALPHABET words of the sword, all sharp contumelious invectives against all persons,
who being inflamed, Some with faction, Others with ignorant prejudice, Others with doting on their own abilities, fallen out into all manner of intemperate censures words of the sword, all sharp contumelious invectives against all Persons,
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For what Photius out of Josephus observes among others to have been one main cause or Prognostick of the destruction of Jerusalem, the civil wars betwixt the NONLATINALPHABET and the NONLATINALPHABET, the Zelots and the cut-throats, pray God we find not the same success amongst us.
For what Photius out of Josephus observes among Others to have been one main cause or Prognostic of the destruction of Jerusalem, the civil wars betwixt the and the, the Zealots and the cutthroats, pray God we find not the same success among us.
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and under one of those two names all the people were brought to suffer their part in the massacre. I desire not to chill or damp you with unnecessary fears,
and under one of those two names all the people were brought to suffer their part in the massacre. I desire not to chill or damp you with unnecessary fears,
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and from thence raving and disquietness of the soul, are certainly no very comfortable Symptomes. When the Church and Kingdom must be dichotomiz'd, precisely divided into two extreme parts,
and from thence raving and disquietness of the soul, Are Certainly no very comfortable Symptoms. When the Church and Kingdom must be dichotomized, precisely divided into two extreme parts,
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and all moderate persons by each extreme tossed to the other with furious prejudice, must brand all for Hereticks or carnal persons, that will not undergo their razor.
and all moderate Persons by each extreme tossed to the other with furious prejudice, must brand all for Heretics or carnal Persons, that will not undergo their razor.
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These, beloved, are shrewd feverish distempers, pray God they break not forth into a flame. When the boat that goes calmly with the stream, in the midst of two impetuous rowers, shall be assaulted by each of them, for opposing or affronting each;
These, Beloved, Are shrewd feverish distempers, pray God they break not forth into a flame. When the boat that Goes calmly with the stream, in the midst of two impetuous rowers, shall be assaulted by each of them, for opposing or affronting each;
when the moderate Christian shall be branded on the one hand for preciseness, on the other for intemperance, on the one side for a Puritan, on the other for a Papist, or a Remonstrant; when he that keeps himself from either extreme, shall yet be entituled to both;
when the moderate Christian shall be branded on the one hand for preciseness, on the other for intemperance, on the one side for a Puritan, on the other for a Papist, or a Remonstrant; when he that keeps himself from either extreme, shall yet be entitled to both;
what shall we say is become of that ancient Primitive charity and moderation? The use, beloved, that I desire to make of all this, shall not be to declaim at either;
what shall we say is become of that ancient Primitive charity and moderation? The use, Beloved, that I desire to make of all this, shall not be to declaim At either;
as if it were both extremes; that may you define to be exact liberality, which the covetous man censures for prodigality; and the prodigal for covetousness.
as if it were both extremes; that may you define to be exact liberality, which the covetous man censures for prodigality; and the prodigal for covetousness.
And if there be any such Satanical art crept in amongst us, of authorizing errors or sins on one side, by pretending zeal and earnestness against their contraries;
And if there be any such Satanical art crept in among us, of authorizing errors or Sins on one side, by pretending zeal and earnestness against their contraries;
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his seeing the Publican, comparing himself with notorious sinners, I thank thee that, &c. That verse 1 Cor. xv. 33. which St. Paul cites out of Menanders Thais, that wicked communication corrupts good manners, is grounded on this moral essay, that nothing raiseth up so much to good and great designs as emulation;
his seeing the Publican, comparing himself with notorious Sinners, I thank thee that, etc. That verse 1 Cor. xv. 33. which Saint Paul cites out of Menanders Thais, that wicked communication corrupts good manners, is grounded on this moral essay, that nothing Raiseth up so much to good and great designs as emulation;
that he that casts himself upon such low company, that he hath nothing to imitate or aspire to in them, is easily perswaded to give over any farther pursuit of vertue,
that he that Cast himself upon such low company, that he hath nothing to imitate or aspire to in them, is Easily persuaded to give over any farther pursuit of virtue,
And this, beloved, is the ordinary lenitive which the Devil administers to the sharp unquiet diseases of the conscience if at any time they begin to rage, the only conserve that he folds his bitterest receits in, that they may go down undiscern'd;
And this, Beloved, is the ordinary lenitive which the devil administers to the sharp unquiet diseases of the conscience if At any time they begin to rage, the only conserve that he folds his Bitterest receits in, that they may go down undiscerned;
But, beloved, the comforts with which the Devil furnisheth these men are, (if they were not merely feigned and fantastical) yet very beggarly and lamentable, such as Achilles in Homer would have scorned, only to be chief among the dead, or Princes and eminent persons in Hell.
But, Beloved, the comforts with which the devil furnisheth these men Are, (if they were not merely feigned and fantastical) yet very beggarly and lamentable, such as Achilles in Homer would have scorned, only to be chief among the dead, or Princes and eminent Persons in Hell.
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We must set our emulation higher than so, somewhat above the ordinary pitch or mark, Let our designs flie at the same white that the skilfullest marks-men in the army of Saints and Martyrs have aimed at before us;
We must Set our emulation higher than so, somewhat above the ordinary pitch or mark, Let our designs fly At the same white that the skilfullest marksmen in the army of Saints and Martyrs have aimed At before us;
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that the NONLATINALPHABET and NONLATINALPHABET and NONLATINALPHABET of the Church, the religious exercisers and champions and trophy-bearers of this holy martial field have dealt in.
that the and and of the Church, the religious exercisers and champions and trophy-bearers of this holy martial field have dealt in.
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O what an accession not only to our torments, but our shame, and indignation at our selves, to see the expectation of meriting in a Papist, nay the desire of being counted vertuous in a Heathen, attended with a more pompous train of charitable magnificent deeds, of constant magnanimous sayings,
O what an accession not only to our torments, but our shame, and Indignation At our selves, to see the expectation of meriting in a Papist, nay the desire of being counted virtuous in a Heathen, attended with a more pompous train of charitable magnificent Deeds, of constant magnanimous sayings,
Shall not the Romanist triumph and upbraid us in St. James his language, Chap. ii. 18. Thou hast faith and I have works, and all that we can fetch out of St. Paul not able to stop his mouth from going on, Shew me thy faith without thy works, as our english reads it out of the Syriack and vulgar Latin, and I will shew thee my faith by my works? 'Twill be but a nice distinction for thee then to say, that works are to be separated from the act of justification,
Shall not the Romanist triumph and upbraid us in Saint James his language, Chap. ii. 18. Thou hast faith and I have works, and all that we can fetch out of Saint Paul not able to stop his Mouth from going on, Show me thy faith without thy works, as our english reads it out of the Syriac and Vulgar Latin, and I will show thee my faith by my works? It'll be but a Nicaenae distinction for thee then to say, that works Are to be separated from the act of justification,
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when they are found separated à supposito, from the person also. But not to digress; the Pharisee seems here pretty well provided, No extortioner, no adulterer, guilty of no injustice.
when they Are found separated à supposito, from the person also. But not to digress; the Pharisee seems Here pretty well provided, No extortioner, no adulterer, guilty of no injustice.
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And how many be there among you that cannot go thus far with the Pharisee? Some vice or other perhaps there is that agrees not with your constitution or education; drunkenness is not for one mans turn, prodigality for anothers,
And how many be there among you that cannot go thus Far with the Pharisee? some vice or other perhaps there is that agrees not with your constitution or education; Drunkenness is not for one men turn, prodigality for another's,
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But if you were to be required here to what the Pharisee undertakes, if you were to be arraigned at that severe tribunal, I say not concerning your thoughts and evil communications, but even the gross actual, nay habitual sins;
But if you were to be required Here to what the Pharisee undertakes, if you were to be arraigned At that severe tribunal, I say not Concerning your thoughts and evil communications, but even the gross actual, nay habitual Sins;
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and confidence, that you are not extortioners, unjust, adulterers? Nay, how many be there that have all the Pharisees pride and censorionsness, and all these other sins too into the vantage? Certainly there is not one place in the Christian world that hath more reason to humble it self for two or all three of these vices,
and confidence, that you Are not extortioners, unjust, Adulterers? Nay, how many be there that have all the Pharisees pride and censorionsness, and all these other Sins too into the vantage? Certainly there is not one place in the Christian world that hath more reason to humble it self for two or all three of these vices,
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but though it will not become me to have thought it of you, yet 'twill concern you to suspect it of your selves, that by acknowledging your guilts you may have them cancell'd,
but though it will not become me to have Thought it of you, yet it'll concern you to suspect it of your selves, that by acknowledging your guilts you may have them canceled,
And here Saint Chrysostome 's caution will come in very seasonably toward a conclusion of all, that the Publicans sins be not preferred before the Pharisees works, but only before his pride. 'Tis not his store of moral vertues that was like to prove the Pharisees undoing,
And Here Saint Chrysostom is caution will come in very seasonably towards a conclusion of all, that the Publicans Sins be not preferred before the Pharisees works, but only before his pride. It's not his store of moral Virtues that was like to prove the Pharisees undoing,
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The fasting and the tithing must not be cast away, because the Pharisee was proud of them, this were a furious discipline which would down with all violently, that had ever been abused to idolatry or sin;
The fasting and the tithing must not be cast away, Because the Pharisee was proud of them, this were a furious discipline which would down with all violently, that had ever been abused to idolatry or since;
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or with him in Plutarch, that because Poetry had some ill consequences sometimes, would have the Muses and their favourites dispatched into Epicurus his boat.
or with him in Plutarch, that Because Poetry had Some ill consequences sometime, would have the Muses and their favourites dispatched into Epicurus his boat.
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His counsel was more seasonable, that to prevent drunkenness, appointed them to mix water with their wine, that the mad god might be allay'd with a tame sober one;
His counsel was more seasonable, that to prevent Drunkenness, appointed them to mix water with their wine, that the mad god might be allayed with a tame Sobrium one;
then shall you be fit to approach to that templum misericordiae which Gerson speaks of, sine simulachro, &c. that had not a picture or image of a Saint in it, no manner of ostentation or shew of works, non sacrificiis sed gemitibus, &c. not to be visited with sacrifices but sighs, not to be filled with triumphant NONLATINALPHABET, songs of rejoycing and victories,
then shall you be fit to approach to that Templum Mercy which Gerson speaks of, sine simulachro, etc. that had not a picture or image of a Saint in it, no manner of ostentation or show of works, non Sacrifices sed gemitibus, etc. not to be visited with Sacrifices but sighs, not to be filled with triumphant, songs of rejoicing and victories,
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THat our preface may afford some light to our proceeding, that it may prepare the way and stand us in stead hereafter in our discourse of preparation, we will imploy it to observe that natural progress and method of all things, which consists in steps and degrees:
THat our preface may afford Some Light to our proceeding, that it may prepare the Way and stand us in stead hereafter in our discourse of preparation, we will employ it to observe that natural progress and method of all things, which consists in steps and Degrees:
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travelling on by those gifts which nature hath set them from one stage to another, from a lower degree of perfection to an higher, built upon this ground of nature, that the first things are alwayes least perfect, yet absolutely necessary to the perfection of the last:
traveling on by those Gifts which nature hath Set them from one stage to Another, from a lower degree of perfection to an higher, built upon this ground of nature, that the First things Are always least perfect, yet absolutely necessary to the perfection of the last:
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Thus is the foundatin more necessary to an house than the walls, and the first stone than the whole foundation, because the walls are necessary only to the setting on of the roof, not to the laying of the foundation;
Thus is the foundatin more necessary to an house than the walls, and the First stone than the Whole Foundation, Because the walls Are necessary only to the setting on of the roof, not to the laying of the Foundation;
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The course of nature is delineated and express'd to us by the like proceedings and method of Arts and Sciences. So those general principles that are most familiar to us, are the poorest and yet most necessary rudiments required to any deeper speculation:
The course of nature is delineated and expressed to us by the like proceedings and method of Arts and Sciences. So those general principles that Are most familiar to us, Are the Poorest and yet most necessary rudiments required to any Deeper speculation:
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and 'tis most requisite it should be so, for beginning at home with some NONLATINALPHABET, and taking its rise at its own threshold, thereby it advances the length, and secures the success of the future voyage. Thus in Politicks hath the body of Laws from some thin beginnings under Lycurgus, Solon, Phaleas, and the like, by dayly accessions and farther growth at last encreased into a fair bulk;
and it's most requisite it should be so, for beginning At home with Some, and taking its rise At its own threshold, thereby it advances the length, and secures the success of the future voyage. Thus in Politics hath the body of Laws from Some thin beginnings under Lycurgus, Solon, Phaleas, and the like, by daily accessions and farther growth At last increased into a fair bulk;
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so that the very Politicks themselves as well as each Commonwealth have been observed to have their infancy, youth and manhood, the last of which is the only perfect state, which yet this body had never attain'd to, had it not been content to submit it self to the imperfection of the former.
so that the very Politics themselves as well as each Commonwealth have been observed to have their infancy, youth and manhood, the last of which is the only perfect state, which yet this body had never attained to, had it not been content to submit it self to the imperfection of the former.
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Thus also in practical Philosophy there be some praeambula operationis, some common precepts which must be instill'd into us, to work a consistency in our tempers firm enough for the undertaking and performing all moral tasks. One excellent one Aristotle learnt from Plato in the second of the Ethicks, NONLATINALPHABET, a skill of ordering those two passions aright, joy and sorrow, an habit never to rejoyce or grieve but on just occasion:
Thus also in practical Philosophy there be Some praeambula operationis, Some Common Precepts which must be instilled into us, to work a consistency in our tempers firm enough for the undertaking and performing all moral tasks. One excellent one Aristotle learned from Plato in the second of the Ethics,, a skill of ordering those two passion aright, joy and sorrow, an habit never to rejoice or grieve but on just occasion:
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the best that Aristotle hath is in the third of Metaph. to examine and inform our selves, NONLATINALPHABET, which things are chiefly worth doubting of, and searching after:
the best that Aristotle hath is in the third of Metaphor to examine and inform our selves,, which things Are chiefly worth doubting of, and searching After:
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in which one thing if we would observe his counsel, if we would learn to doubt only of those things which are worth our knowledge, we should soon prove better Scholars than we are Iamblicus, beyond all the rest most to the purpose prescribes retiredness and contempt of the world, that so we might NONLATINALPHABET, ever live and be nourished by the excursions of the mind towards God;
in which one thing if we would observe his counsel, if we would Learn to doubt only of those things which Are worth our knowledge, we should soon prove better Scholars than we Are Iamblicus, beyond all the rest most to the purpose prescribes retiredness and contempt of the world, that so we might, ever live and be nourished by the excursions of the mind towards God;
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and follow him, and intended to come to that pitch and NONLATINALPHABET which S. Paul speaks of, Gal. ii. 20. The life which I now live in the flesh I live by faith, &c. But to conclude this praecognoscendum, there be throughout all works of nature and imitations of art, some imperfect grounds on which all perfection is built, some common expressions with which the understanding is first signed:
and follow him, and intended to come to that pitch and which S. Paul speaks of, Gal. ii. 20. The life which I now live in the Flesh I live by faith, etc. But to conclude this praecognoscendum, there be throughout all works of nature and imitations of art, Some imperfect grounds on which all perfection is built, Some Common expressions with which the understanding is First signed:
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first that which is natural, and after that which is spiritual: and in the spiritual life there be also its periods, the infancy, the youth and virility of the spirit, the first being most imperfect yet most necessary and preparing the way to the last perfection.
First that which is natural, and After that which is spiritual: and in the spiritual life there be also its periods, the infancy, the youth and virility of the Spirit, the First being most imperfect yet most necessary and preparing the Way to the last perfection.
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Instead of dividing the words I shall unite them, and after I have construed them to you, contrive that into one body which would not conveniently be dismembred.
Instead of dividing the words I shall unite them, and After I have construed them to you, contrive that into one body which would not conveniently be dismembered.
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The form of speech imperative, notes the whole complexum to be one single duty required of all the Baptists and my Auditors, sub hac formâ, that every man's heart must be prepared for the receiving of Christ, or punctually to imitate the order of the words in my Text, the preparation of the soul is required for Christ's birth in us.
The from of speech imperative, notes the Whole complexum to be one single duty required of all the Baptists and my Auditors, sub hac formâ, that every Man's heart must be prepared for the receiving of christ, or punctually to imitate the order of the words in my Text, the preparation of the soul is required for Christ's birth in us.
For there is in every elect vessel a spiritual NONLATINALPHABET or mystical incarnation of Christ, where the soul like Mary is first overshadowed by the holy Ghost,
For there is in every elect vessel a spiritual or mystical incarnation of christ, where the soul like Marry is First overshadowed by the holy Ghost,
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My discourse shall be happy if it may be his Baptist, his NONLATINALPHABET in your hearts to prepare them for his birth, which I shall endeavour to do first by handling preparation in general: 2. The preparation here specified of the soul; 3. In order to Christs birth in us.
My discourse shall be happy if it may be his Baptist, his in your hearts to prepare them for his birth, which I shall endeavour to do First by handling preparation in general: 2. The preparation Here specified of the soul; 3. In order to Christ birth in us.
the necessity of this performance to any undertaking may appear by those several precedaneous methods in common life, which have nothing in themselves to ingratiate them unto us,
the necessity of this performance to any undertaking may appear by those several precedaneous methods in Common life, which have nothing in themselves to ingratiate them unto us,
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almost every passage of nature will furnish you with an example. Hence is it that they that had nothing but natural reason to instruct them, were assiduous in this practice,
almost every passage of nature will furnish you with an Exampl. Hence is it that they that had nothing but natural reason to instruct them, were assiduous in this practice,
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and never ventured on any solemn business without as solemn endeavours to fit themselves for the work they took in hand, those series of preparations before the ancient Athletica, as anoynting, and bathing, and rubbing and dust, 'twere fit enough for a sermon to insist on the exercise which they prepared for being reputed sacred and parts of their solemnest worship;
and never ventured on any solemn business without as solemn endeavours to fit themselves for the work they took in hand, those series of preparations before the ancient Athletica, as anointing, and bathing, and rubbing and dust, 'twere fit enough for a sermon to insist on the exercise which they prepared for being reputed sacred and parts of their solemnest worship;
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as NONLATINALPHABET, Eph. 4. 14. NONLATINALPHABET, 1 Cor. ix. 26. and in the same place NONLATINALPHABET, and its preparative NONLATINALPHABET, Wrestling, cuffing and running, three of the five Olympian games adopted as it were into the Church,
as, Ephesians 4. 14., 1 Cor. ix. 26. and in the same place, and its preparative, Wrestling, cuffing and running, three of the five Olympian games adopted as it were into the Church,
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or rather mannerlyness that made the Graecian Priests so rub and wash and scour themselves before they would meddle with a sacrifice? NONLATINALPHABET it was,
or rather mannerlyness that made the Grecian Priests so rub and wash and scour themselves before they would meddle with a sacrifice? it was,
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and as it were the Sacraments of their Religion, their Eleusinia sacra, resembling in one respect Christian Baptism, in another holy Orders. What a multitude of rites and performances were required of every one before his admission to them? For their NONLATINALPHABET being divided into two classes, the less or lower sort were praeludia to the greater, or as the Scholiast on Aristophanes hath it more clearly to our purpose, NONLATINALPHABET, a premundation or presanctification of them that sued to be admitted higher:
and as it were the Sacraments of their Religion, their Eleusinian sacra, resembling in one respect Christian Baptism, in Another holy Order. What a multitude of Rites and performances were required of every one before his admission to them? For their being divided into two classes, the less or lower sort were Praeludia to the greater, or as the Scholiast on Aristophanes hath it more clearly to our purpose,, a premundation or presanctification of them that sued to be admitted higher:
as Baptism, Confirmation and a Christian education in the Church, fits us for the participations of those mysteries which the other sacraments present to us,
as Baptism, Confirmation and a Christian education in the Church, fits us for the participations of those Mysteres which the other Sacraments present to us,
for before they were admitted to those grand NONLATINALPHABET and NONLATINALPHABET they were (saith Suidas ) to spend a year or two in a lower form, undergo a shop of purgations, NONLATINALPHABET, and many more;
for before they were admitted to those grand and they were (Says Suidas) to spend a year or two in a lower from, undergo a shop of purgations,, and many more;
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sure they were they found it there, and therefore their own reason suggested them that things of an excellent purity, of an inherent or at least an adherent sanctity, were not to be adventured on by an impure nature, NONLATINALPHABET, saith Clement, till it had by some laborious prescribed means somewhat rid it self of its pollutions;
sure they were they found it there, and Therefore their own reason suggested them that things of an excellent purity, of an inherent or At least an adherent sanctity, were not to be adventured on by an impure nature,, Says Clement, till it had by Some laborious prescribed means somewhat rid it self of its pollutions;
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but the Graecians, whom learning had made more substantial in their Worship, required moreover an habituate temper of passions, longam castimoniam & sedatam mentem, that the inward calmness and serenity of the affections might perform the promises of the outward purity.
but the Greeks, whom learning had made more substantial in their Worship, required moreover an habituate temper of passion, Longam castimoniam & sedatam mentem, that the inward calmness and serenity of the affections might perform the promises of the outward purity.
In sum, when they were thus qualified and had fulfil'd the period, or circle of their purgation required to their NONLATINALPHABET, they were at length admitted intra adyta ad epoptica sacra, where all the mysteries of their Theology were revealed to them.
In sum, when they were thus qualified and had fulfilled the Period, or circle of their purgation required to their, they were At length admitted intra adyta ad epoptica sacra, where all the Mysteres of their Theology were revealed to them.
and also the office of ministring in sacred things, into which no man was thought fit to be received or initiated but he which had undergone a prentiship of purgations:
and also the office of ministering in sacred things, into which no man was Thought fit to be received or initiated but he which had undergone a prenticeship of purgations:
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for although those Eleusynia of theirs, at a Christians examination would prove nothing but religious delusions, containing some prodigies of their mythical divinity;
for although those Eleusynia of theirs, At a Christians examination would prove nothing but religious delusions, containing Some prodigies of their mythical divinity;
in sum, but grave specious puppets and solemn serious nothing, yet hence it may appear that the eye of nature though cheated in the main, taking that for a sacred mystery, which was but a prodigious vanity, yet kept it self constant in its ceremonies;
in sum, but grave specious puppets and solemn serious nothing, yet hence it may appear that the eye of nature though cheated in the main, taking that for a sacred mystery, which was but a prodigious vanity, yet kept it self constant in its ceremonies;
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Now shall we be more sawcy in our devotions, and insolent in our approaches to either the throne of Majesty or grace of our true God, than they were to the unprofitable empty NONLATINALPHABET, of their false? Shall we call the mannerliness of the Heathen up in judgment against the Christian rudeness? 'Twill be an horrid exprobration at the day of Doom,
Now shall we be more saucy in our devotions, and insolent in our Approaches to either the throne of Majesty or grace of our true God, than they were to the unprofitable empty, of their false? Shall we call the mannerliness of the Heathen up in judgement against the Christian rudeness? It'll be an horrid exprobration At the day of Doom,
such a one who never took so much care to trim himself to entertain the bridegroom, as the Heathen did to adore an empty gaud, a vain ridiculous bauble.
such a one who never took so much care to trim himself to entertain the bridegroom, as the Heathen did to adore an empty gaud, a vain ridiculous bauble.
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which is the next word in the doctrine, the specification of it by the subject noted in the Text by NONLATINALPHABET, the way, and expressed in the latter part of the subject of my proposition, the Preparation of the soul.
which is the next word in the Doctrine, the specification of it by the Subject noted in the Text by, the Way, and expressed in the latter part of the Subject of my proposition, the Preparation of the soul.
To this purpose a great company of them, saith S. Austin, puzled themselves in a design of purging the soul per NONLATINALPHABET, & consecrationes theurgicas, but all in vain, as Porphyry himself confesses;
To this purpose a great company of them, Says S. Austin, puzzled themselves in a Design of purging the soul per, & consecrationes theurgicas, but all in vain, as Porphyry himself Confesses;
To this purpose did Socrates the first and wisest Moralist furnish and arm the reasonable faculty with all helps and defensations that Philosophy could afford it, that it might be able to shake off and disburthen it self of those encumbrances which naturally weighed and pressed it downward, ut exoneratus animus naturali vigore in aeterna se attolleret:
To this purpose did Socrates the First and Wisest Moralist furnish and arm the reasonable faculty with all helps and defensations that Philosophy could afford it, that it might be able to shake off and disburthen it self of those encumbrances which naturally weighed and pressed it downward, ut exoneratus animus naturali Vigour in aeterna se attolleret:
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For it is Philoponus his observation, that that Canon of the Physicians, That the inclinations of the soul necessarily follow the temper of the body, is by all men set down with that exception implied,
For it is Philoponus his observation, that that Canon of the Physicians, That the inclinations of the soul necessarily follow the temper of the body, is by all men Set down with that exception implied,
unless the Man have studied Philosophy, for that study can reform the other, NONLATINALPHABET, make the soul contemn the commands, and arm it against the influences and poysons and infections of the body. In sum, the main of Philosophy was to this purpose, to take off the soul from those corporeal dependences,
unless the Man have studied Philosophy, for that study can reform the other,, make the soul contemn the commands, and arm it against the influences and poisons and infections of the body. In sum, the main of Philosophy was to this purpose, to take off the soul from those corporeal dependences,
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So then to this spiritualizing of the soul, and recovering it to the simplicity of its essence, their main precepts were to quell and suppress NONLATINALPHABET,
So then to this spiritualizing of the soul, and recovering it to the simplicity of its essence, their main Precepts were to quell and suppress,
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This was the aim and business of Philosophy to keep us from unmanning our selves, to restore reason to its scepter, to rescue it from the tyranny of that most atheistical usurper, as Iambl. calls the affections;
This was the aim and business of Philosophy to keep us from unmanning our selves, to restore reason to its sceptre, to rescue it from the tyranny of that most atheistical usurper, as Iambl. calls the affections;
This whose course and proceedings and assent of the soul, through these Philosophical preparations to spiritual perfection, is summarily and clearly set down for us in Photius out of Isidorus, Philosophically observed to consist in three steps, NONLATINALPHABET, &c. The first business of the soul is to call in those parts of it which were engaged in any forraign fleshly imployment,
This whose course and proceedings and assent of the soul, through these Philosophical preparations to spiritual perfection, is summarily and clearly Set down for us in Photius out of Isidorus, Philosophically observed to consist in three steps,, etc. The First business of the soul is to call in those parts of it which were engaged in any foreign fleshly employment,
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and then thirdly, NONLATINALPHABET, it falls into holy enthusiasms and spiritual elevations, which it continues, till it be changed and led into the calm and serenity above the state of man, agreeable to the tranquillity and peace which the Gods enjoy.
and then Thirdly,, it falls into holy enthusiasms and spiritual elevations, which it continues, till it be changed and led into the Cam and serenity above the state of man, agreeable to the tranquillity and peace which the God's enjoy.
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Yet some degrees also of purity, or at least a less measure of impurity they attained to, only upon the expectation and desire of happiness proposed to them upon condition of performance of moral precepts;
Yet Some Degrees also of purity, or At least a less measure of impurity they attained to, only upon the expectation and desire of happiness proposed to them upon condition of performance of moral Precepts;
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Much to this same purpose hath holy Maximus in those admirable Sections, NONLATINALPHABET, where most of the restraints he speaks of are competible to the unregenerate, NONLATINALPHABET, &c. 1. Fear of men. 2. Denunciation of judgments from Heaven. 3. Temperance and moral vertues:
Much to this same purpose hath holy Maximus in those admirable Sectis,, where most of the restraints he speaks of Are competible to the unregenerate,, etc. 1. fear of men. 2. Denunciation of Judgments from Heaven. 3. Temperance and moral Virtues:
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nay sometimes other moral vices, as NONLATINALPHABET, vain glory or ostentation of integrity. 4. Natural impressions to do to others as we would be done to. 5. Clearness of judgment in discerning good from evil. 6. An expectation of a reward for any thing well done.
nay sometime other moral vices, as, vain glory or ostentation of integrity. 4. Natural impressions to do to Others as we would be done to. 5. Clearness of judgement in discerning good from evil. 6. an expectation of a reward for any thing well done.
Lastly, some gripes and twinges of the Conscience: to all add a tender disposition, a good Christian education, common custom of the countrey where one lives, where some vices are out of fashion:
Lastly, Some gripes and twings of the Conscience: to all add a tender disposition, a good Christian education, Common custom of the country where one lives, where Some vices Are out of fashion:
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may curb and keep them in, and consequently preserve the soul from that weight of the multitude of sins which press down other men to a desparation of mercy.
may curb and keep them in, and consequently preserve the soul from that weight of the multitude of Sins which press down other men to a Desperation of mercy.
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Thus is one unregenerate man less engaged in sin than another, and consequently his soul less polluted; and so in all likelihood more capable of the ordinary means of salvation, than the more stubborn habituate sinner;
Thus is one unregenerate man less engaged in since than Another, and consequently his soul less polluted; and so in all likelihood more capable of the ordinary means of salvation, than the more stubborn habituate sinner;
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and to quit it as soon as I can, present the whole business unto you in some few propositions, of which some I shall only recite as conceiving them evident enough by their own light;
and to quit it as soon as I can, present the Whole business unto you in Some few propositions, of which Some I shall only recite as conceiving them evident enough by their own Light;
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at one minute to strike the most obdurate heart and soften it, and out of the unnatural womb of stones infinitely more unfruitful than barrenness and age had made the womb of Sarah, to raise up children unto Abraham.
At one minute to strike the most obdurate heart and soften it, and out of the unnatural womb of stones infinitely more unfruitful than Barrenness and age had made the womb of Sarah, to raise up children unto Abraham.
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According to the NONLATINALPHABET of Aristotle NONLATINALPHABET, diseases are sometimes cur'd when the patient is at the extremity or height of danger in an ecstasie and almost quite gone.
According to the of Aristotle, diseases Are sometime cured when the patient is At the extremity or height of danger in an ecstasy and almost quite gone.
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And therefore there is very little hope that Christ will ever vouchsafe to be born in such polluted hardned souls. For 'tis Basil's observation, that that speech of the fools heart, There is no God, was the cause that the Gentiles were given over to a reprobate sense,
And Therefore there is very little hope that christ will ever vouchsafe to be born in such polluted hardened Souls. For it's Basil's observation, that that speech of the Fools heart, There is no God, was the cause that the Gentiles were given over to a Reprobate sense,
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Hence it is that Jobius in Photius observes that in Scripture some are called dogs, Mat. xv. 26. some unworthy to receive the mysteries of the Kingdom of Heaven, Mat. xiii. 11. that some hated the light and came not to it, Joh. iii. 20. as if all those had taken a course to make themselves uncapable of mercy,
Hence it is that Job in Photius observes that in Scripture Some Are called Dogs, Mathew xv. 26. Some unworthy to receive the Mysteres of the Kingdom of Heaven, Mathew xiii. 11. that Some hated the Light and Come not to it, John iii. 20. as if all those had taken a course to make themselves uncapable of mercy,
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or straitned his power, but that miracles which when they met with a passive willingness, a contentedness in the patient to receive and believe them, were then the ordinary instruments of faith and conversion, would have been but cast away upon obdurate hearts:
or straitened his power, but that Miracles which when they met with a passive willingness, a contentedness in the patient to receive and believe them, were then the ordinary Instruments of faith and conversion, would have been but cast away upon obdurate hearts:
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which contradicts not the Axiom of St, Paul, 1 Cor. xiii. 22. That some signs are only for unbelievers: for even those unbelievers must have within them NONLATINALPHABET, a proneness or readiness to receive them with belief, NONLATINALPHABET, &c. in Jobius, to open to the spirit knocking by those miracles,
which contradicts not the Axiom of Saint, Paul, 1 Cor. xiii. 22. That Some Signs Are only for unbelievers: for even those unbelievers must have within them, a proneness or readiness to receive them with belief,, etc. in Job, to open to the Spirit knocking by those Miracles,
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for although according to Saint Austin, Ne ipsâ quidem justitiâ nostrâ indiget Deus: yet according to Salvian's limitation, Fget juxta praeceptionem suam, licet non juxta potentiam:
for although according to Saint Austin, Ne ipsâ quidem justitiâ nostrâ indiget Deus: yet according to Salvianus limitation, Fget juxta praeceptionem suam, licet non juxta potentiam:
in summ, whatever degree of Innocence, either study, or fear, or love, or natural disposition can work in us, some or all of which may in some measure be found in some men not yet regenerate, are good preparations for Christs birth in us;
in sum, whatever degree of Innocence, either study, or Fear, or love, or natural disposition can work in us, Some or all of which may in Some measure be found in Some men not yet regenerate, Are good preparations for Christ birth in us;
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so saith Clement of Philosophy that it doth NONLATINALPHABET, &c. make ready and prepare the way against Christs coming, NONLATINALPHABET, cooperate with other helps that God hath given us;
so Says Clement of Philosophy that it does, etc. make ready and prepare the Way against Christ coming,, cooperate with other helps that God hath given us;
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In the like kind the Fathers prescribe good works of charity, observing out of the xix. of St. Matthew, that the distribution of all their substance to the poor was a praeludium in the Primitive believers to the following of Christ, Prius vendant omnia quam sequantur:
In the like kind the Father's prescribe good works of charity, observing out of the xix. of Saint Matthew, that the distribution of all their substance to the poor was a praeludium in the Primitive believers to the following of christ, Prius vendant omnia quam sequantur:
then do they naturally encline the subject for the receiving of grace when it comes, and by fitting, as it were, and organizing the subject facilitate its entrance;
then do they naturally incline the Subject for the receiving of grace when it comes, and by fitting, as it were, and organizing the Subject facilitate its Entrance;
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'Twas appointed by God that she only should be vouchsafed the blessed office of dignity of being the NONLATINALPHABET Christ's Mother, who was NONLATINALPHABET, saith he in Photius, fuller of vertues than any else of her sex could brag of.
'Twas appointed by God that she only should be vouchsafed the blessed office of dignity of being the Christ's Mother, who was, Says he in Photius, fuller of Virtues than any Else of her sex could brag of.
In like manner, that the rest of the family, Christs Father and brethren, in account, on earth should be such whose vertues had bestowed a more eminent opinion,
In like manner, that the rest of the family, Christ Father and brothers, in account, on earth should be such whose Virtues had bestowed a more eminent opinion,
so was Joseph and his sons NONLATINALPHABET, famous for very just men, James the brother of the Lord NONLATINALPHABET, holy from the womb (as Eusebius cites it) called by the Jews NONLATINALPHABET, saith he out of Hegesippus which he interprets NONLATINALPHABET, the stay of the people and justice it self. In brief;
so was Joseph and his Sons, famous for very just men, James the brother of the Lord, holy from the womb (as Eusebius cites it) called by the jews, Says he out of Hegesippus which he interprets, the stay of the people and Justice it self. In brief;
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if a Cornelius be to be called from Gentilism to Christianity, ye shall find him in the beginning of his character Act. x. 1. to be a devout man and one that feared God with all his house, gave much alms to the people, and prayed to God alway:
if a Cornelius be to be called from Gentilism to Christianity, you shall find him in the beginning of his character Act. x. 1. to be a devout man and one that feared God with all his house, gave much alms to the people, and prayed to God always:
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but acknowledge a more supernatural spiritual agent in them, yet are they to be reckoned as preparations to Christs birth in them, because they did precede it:
but acknowledge a more supernatural spiritual agent in them, yet Are they to be reckoned as preparations to Christ birth in them, Because they did precede it:
for so in respect of his real incarnation in the world, the type of his spiritual in the soul, Mary was a vertuous pure virgin before the Holy Ghost overshadowed her, Joseph a just man before the Holy Ghost appeared to him, Mat. i. 19. James holy from the womb,
for so in respect of his real incarnation in the world, the type of his spiritual in the soul, Marry was a virtuous pure Virgae before the Holy Ghost overshadowed her, Joseph a just man before the Holy Ghost appeared to him, Mathew i. 19. James holy from the womb,
and Cornelius capable of all that commendation for devotion and alms-deeds, Acts x. 1. before either Christ was preach't to him in the 37. or the Holy Ghost fell on him, in the 44. verse.
and Cornelius capable of all that commendation for devotion and almsdeeds, Acts x. 1. before either christ was preached to him in the 37. or the Holy Ghost fell on him, in the 44. verse.
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8. The Conversion of unprepared hardned blasphemous sinners, is to be accounted as a most rare and extraordinary work of Gods power and mercy, not an every days work like to be bestowed on every habituate sinner:
8. The Conversion of unprepared hardened blasphemous Sinners, is to be accounted as a most rare and extraordinary work of God's power and mercy, not an every days work like to be bestowed on every habituate sinner:
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if not a NONLATINALPHABET or NONLATINALPHABET a swoon, a ki•d of ecstasie of the whole man, at this tumultuary driving out of this high, rank, insolent, habituate body of sin.
if not a or a swoon, a ki•d of ecstasy of the Whole man, At this tumultuary driving out of this high, rank, insolent, habituate body of since.
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'Tis observed that when the news of Christ birth was brought by the wise men, the city was straight in an uproar, Herod was much troubled and all Jerusalem with him, Mat. ii. 3. for it seems they expected no such matter:
It's observed that when the news of christ birth was brought by the wise men, the City was straight in an uproar, Herod was much troubled and all Jerusalem with him, Mathew ii. 3. for it seems they expected no such matter:
Lastly, by way of Corollary to all that hath been said, though God can and sometimes doth call blasphemous sinners, though nothing in us can facilitate Gods action to him,
Lastly, by Way of Corollary to all that hath been said, though God can and sometime does call blasphemous Sinners, though nothing in us can facilitate God's actium to him,
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yet certainly there is far more hope of the just careful moral man, which hath used all those restraints which are given him, that he shall be called and saved;
yet Certainly there is Far more hope of the just careful moral man, which hath used all those restraints which Are given him, that he shall be called and saved;
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of such a one we are to judge far more comfortably, and expect more confidently than of another more habituate sinner, negligent of the commands of either God or nature.
of such a one we Are to judge Far more comfortably, and expect more confidently than of Another more habituate sinner, negligent of the commands of either God or nature.
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and so I should dismiss it, and come to application, but that I am stayed and thwarted by a contrary proposition maintained by a sort of our popular preachers, with more violence than discretion, which I conceive to be of dangerous consequence,
and so I should dismiss it, and come to application, but that I am stayed and thwarted by a contrary proposition maintained by a sort of our popular Preachers, with more violence than discretion, which I conceive to be of dangerous consequence,
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In setting down the pitch that an unregenerate man may attain to, and yet be damned, some of our preaching writers are wont duly to conclude with this peremptory doctrine, that of a mere moral man though never so severe a censor of his own ways, never so rigid an exactor of all the precepts of nature and morality in himself;
In setting down the pitch that an unregenerate man may attain to, and yet be damned, Some of our preaching writers Are wont duly to conclude with this peremptory Doctrine, that of a mere moral man though never so severe a censor of his own ways, never so rigid an exactor of all the Precepts of nature and morality in himself;
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and first observe that they go so far with the meer moral man, and drive him so high, that at his depression again many a regenerate man falls with him under that title,
and First observe that they go so Far with the mere moral man, and drive him so high, that At his depression again many a regenerate man falls with him under that title,
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and in issue, I fear, all will prove meer moralists in their doom, which do fall short of that degree of zeal, which their either faction or violent heats pretend to;
and in issue, I Fear, all will prove mere moralists in their doom, which do fallen short of that degree of zeal, which their either faction or violent heats pretend to;
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and so as Tertullian objects to the Heathen, expostulating with them why they did not deifie Themistocles and Cato as well as Jove and Hercules, Quot potiores viros apud inferos reliquistis? They leave many an honester man in Hell,
and so as Tertullian objects to the Heathen, expostulating with them why they did not deify Themistocles and Cato as well as Jove and Hercules, Quot potiores viros apud inferos reliquistis? They leave many an Honester man in Hell,
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as if because the natural man understands not, &c. all reliques of natural purity were solemnly and pro formâ to be abandoned to make us capable of spiritual.
as if Because the natural man understands not, etc. all Relics of natural purity were solemnly and Pro formâ to be abandoned to make us capable of spiritual.
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and though some must needs find their spiritual joys infinitely encreased, NONLATINALPHABET by that gall of bitterness, from which they were delivered,
and though Some must needs find their spiritual Joys infinitely increased, by that Gall of bitterness, from which they were Delivered,
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But yet for all this shall one or two variations from the ordinary course, from the NONLATINALPHABET be turned into a ruled case? Shall the rarer examples of Mary Magdalen or a Saul prescribe and set up? Shall we sin to the purpose,
But yet for all this shall one or two variations from the ordinary course, from the be turned into a ruled case? Shall the rarer Examples of Marry Magdalen or a Saul prescribe and Set up? Shall we sin to the purpose,
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as if we meant to threaten God that 'twere his best and safest course to call us? Shall we abound in rebellions, that grace may superabound? God pardon and forbid.
as if we meant to threaten God that 'twere his best and Safest course to call us? Shall we abound in rebellions, that grace may superabound? God pardon and forbid.
and besides their own fancies and resolution to maintain them, they have none but this, The meer moral man trusts in his own rigteousness, and this confidence in the arm of flesh, is the greatest enemy to sanctifying grace, which works by spiritual humility.
and beside their own fancies and resolution to maintain them, they have none but this, The mere moral man trusts in his own righteousness, and this confidence in the arm of Flesh, is the greatest enemy to sanctifying grace, which works by spiritual humility.
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NONLATINALPHABET, saith Aristotle in the first Post. c. 4. It doth not lighten because I walk, but that is an accident proceeding from some other cause.
, Says Aristotle in the First Post. c. 4. It does not lighten Because I walk, but that is an accident proceeding from Some other cause.
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and therefore their judgment should be able to distinguish and direct their zeal against the accidental vice, not the essential innocent vertue, against pride not morality.
and Therefore their judgement should be able to distinguish and Direct their zeal against the accidental vice, not the essential innocent virtue, against pride not morality.
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For that NONLATINALPHABET belonging to the understanding, which is, not to think more highly on ones own worth than he ought, NONLATINALPHABET, Rom. xii. 3. Do we not find it commended and dilated on by Aristotle 4. Eth. 3. NONLATINALPHABET, &c. not to overprize his own worth, or to expect an higher reward than it in proportion deserves? So that he that trusts in his morality for Heaven, doth eo nomine offend against morality, according to that of Salvian, Hoc ipsum genus maximae injustitiae est, si quis se justum praesumat;
For that belonging to the understanding, which is, not to think more highly on ones own worth than he ought,, Rom. xii. 3. Do we not find it commended and dilated on by Aristotle 4. Eth. 3., etc. not to overprize his own worth, or to expect an higher reward than it in proportion deserves? So that he that trusts in his morality for Heaven, does eo nomine offend against morality, according to that of Salvian, Hoc ipsum genus maximae injustitiae est, si quis se Justum praesumat;
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for do we not find that treble humility, NONLATINALPHABET of the heart, NONLATINALPHABET of the tongue, NONLATINALPHABET of the actions, Ephes. iv. 2. handled also and prescribed by the Philosophers? In sum, that which in all moral precepts comes nearest pride or highmindedness, is that NONLATINALPHABET, Eth. 4. 3. part of which is setting value on ones self.
for do we not find that triple humility, of the heart, of the tongue, of the actions, Ephesians iv. 2. handled also and prescribed by the Philosophers? In sum, that which in all moral Precepts comes nearest pride or highmindedness, is that, Eth. 4. 3. part of which is setting valve on ones self.
But if you observe, this goes no farther than NONLATINALPHABET, honour or worldly pomp: as for the immortal blessedness of the soul, 'twas a thing infinitely above the pitch of their hope or confidence:
But if you observe, this Goes no farther than, honour or worldly pomp: as for the immortal blessedness of the soul, 'twas a thing infinitely above the pitch of their hope or confidence:
Now if it be supposed, as I fear is too true, that our moral men fall far short of the ancient Philosophers, if they be now adays confident and trust in their works for salvation,
Now if it be supposed, as I Fear is too true, that our moral men fallen Far short of the ancient Philosophers, if they be now adais confident and trust in their works for salvation,
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For upon their grounds is it not as easie for the converting spirit to enter and subdue one Lucifer, one proud Devil in the heart, otherwise pretty well qualified,
For upon their grounds is it not as easy for the converting Spirit to enter and subdue one Lucifer, one proud devil in the heart, otherwise pretty well qualified,
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as to deal with a whole legion of blasphemous, violent, riotous, railing, ignorant Devils? I have done all with the confutation of this loose groundless opinion, which if 'twere true, would yet prove of dangerous consequence to be preached, in abating and turning our edge, which is of it self blunt and dull enough toward goodness:
as to deal with a Whole legion of blasphemous, violent, riotous, railing, ignorant Devils? I have done all with the confutation of this lose groundless opinion, which if 'twere true, would yet prove of dangerous consequence to be preached, in abating and turning our edge, which is of it self blunt and dull enough towards Goodness:
as may appear by that boast and exultancy of Campian in his Eighth reason, where he upbraids us English-men of our abominable Lutheran, licentious doctri•e, (as he calls it) Quanto sceleratior es, tanto vicinior gratiae:
as may appear by that boast and exultancy of Campian in his Eighth reason, where he upbraids us Englishmen of our abominable Lutheran, licentious doctri•e, (as he calls it) Quanto sceleratior es, tanto vicinior Gratiae:
and tormented you with an unprofitable, nay injurious preparation, whereas I should have prescribed you a shorter easier call, by being extremely sinful, according to these two Aphorisms of Hippocrates, NONLATINALPHABET, &c. The strongest bodies are in greatest danger, and NONLATINALPHABET, the NONLATINALPHABET and height of a disease is the fittest opportunity for a miraculous cure.
and tormented you with an unprofitable, nay injurious preparation, whereas I should have prescribed you a shorter Easier call, by being extremely sinful, according to these two Aphorisms of Hippocrates,, etc. The Strongest bodies Are in greatest danger, and, the and height of a disease is the Fittest opportunity for a miraculous cure.
lest being plunged in habitual confident sinning, that Hell and Tophet on Earth, the very omnipotent mercy of God be in a manner foiled to hale us out again:
lest being plunged in habitual confident sinning, that Hell and Tophet on Earth, the very omnipotent mercy of God be in a manner foiled to hale us out again:
Let every man be in some proportion to his gifts Christs Baptist and forerunner, and harbinger in himself, that whensoever he shall appear or knock, he may enter, lodge and dwell without resistence.
Let every man be in Some proportion to his Gifts Christ Baptist and forerunner, and harbinger in himself, that whensoever he shall appear or knock, he may enter, lodge and dwell without resistance.
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The highest reach of years and learning is but infancy without the virility and manhood of the spirit, by which we are made perfect men in Christ Jesus.
The highest reach of Years and learning is but infancy without the virility and manhood of the Spirit, by which we Are made perfect men in christ jesus.
Wherefore above all things in the world let us labour for this perfection; let us melt and dissolve every faculty and spirit about us in pursuit of it,
Wherefore above all things in the world let us labour for this perfection; let us melt and dissolve every faculty and Spirit about us in pursuit of it,
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IT is observable from History with what difficulty Religion attempts to propagate, and establish it self with the many: what Countenance and encouragement it hath required from those things which are most specious, and pompous in the World:
IT is observable from History with what difficulty Religion attempts to propagate, and establish it self with the many: what Countenance and encouragement it hath required from those things which Are most specious, and pompous in the World:
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how it hath been fain to keep its dependencies and correspondencies, and submit to the poor condition of sustaining it self by those beggarly helps which the World and the flesh will afford it. Two main pillars which it relies on are Power and Learning, the Camp and the Schools,
how it hath been fain to keep its dependencies and correspondencies, and submit to the poor condition of sustaining it self by those beggarly helps which the World and the Flesh will afford it. Two main pillars which it relies on Are Power and Learning, the Camp and the Schools,
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which about an hundred years ago Cleonard proposed to most Courts of Christendom, (and to that end himself studied Arabick) that Princes would joyn their strength and Scholars their brains,
which about an hundred Years ago Cleonard proposed to most Courts of Christendom, (and to that end himself studied Arabic) that Princes would join their strength and Scholars their brains,
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as long as the Pope is riveted so fast in his chair, and as long as the rulers take part with him, there shall be no doubt of the truth of their religion;
as long as the Pope is riveted so fast in his chair, and as long as the Rulers take part with him, there shall be no doubt of the truth of their Religion;
unless it please God to back our arguments with steel, and to raise up Kings and Emperours to be our Champions, we may question but never confute his supremacy. Let us come with all the power and Rhetorick of Paul and Barnabas, all the demonstrations of reason and spirit,
unless it please God to back our Arguments with steel, and to raise up Kings and emperors to be our Champions, we may question but never confute his supremacy. Let us come with all the power and Rhetoric of Paul and Barnabas, all the demonstrations of reason and Spirit,
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and preach out our Lungs, and gain no proselytes: all that we shall get is but a scoffe and a curse, a Sarcasm and an Anathema, in the words next after my text, This people which know not the law are cursed, there is no heed to be taken to such poor contemptible fellows.
and preach out our Lungs, and gain no Proselytes: all that we shall get is but a scoff and a curse, a Sarcasm and an Anathema, in the words next After my text, This people which know not the law Are cursed, there is no heed to be taken to such poor contemptible Fellows.
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Let Christ come with all the enforcement and violence and conviction of his spirit, sublimity of his speech and miracles, all the power of Rhetorick and Rhetorick of his power,
Let christ come with all the enforcement and violence and conviction of his Spirit, sublimity of his speech and Miracles, all the power of Rhetoric and Rhetoric of his power,
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rather than they shall speak in vain, the Word it self shall be put to silence: and if they which were appointed to take and bring him to judgment shall be caught by him they came to apprehend,
rather than they shall speak in vain, the Word it self shall be put to silence: and if they which were appointed to take and bring him to judgement shall be caught by him they Come to apprehend,
and turn their accusations into reverence, the Pharisees will not be without their reply, they are doctors in the Law, and therefore for a need can be their own Advocates: Then answered the Pharisees, are ye also deceived, have any of the rulers and Pharisees believed on him?
and turn their accusations into Reverence, the Pharisees will not be without their reply, they Are Doctors in the Law, and Therefore for a need can be their own Advocates: Then answered the Pharisees, Are you also deceived, have any of the Rulers and Pharisees believed on him?
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My discourse shall retire it self to the Pharisee, as being a professor of learning, brought up at the University in Jerusalem, and God grant his vices and infidelity be not also Academical.
My discourse shall retire it self to the Pharisee, as being a professor of learning, brought up At the university in Jerusalem, and God grant his vices and infidelity be not also Academical.
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The words we shall divide not into several parts but considerations, and read them either as spoken by the Pharisee, or recorded by the Evangelist. In the first, we have the NONLATINALPHABET, the rational force of them as they are part of an argument, that they which believed in Christ were deceived sub hâc formâ; he that would judge of the truth of his life, is to look which way the greatest scholars are affected,
The words we shall divide not into several parts but considerations, and read them either as spoken by the Pharisee, or recorded by the Evangelist. In the First, we have the, the rational force of them as they Are part of an argument, that they which believed in christ were deceived sub hâc formâ; he that would judge of the truth of his life, is to look which Way the greatest Scholars Are affected,
as affirmative interrogations are wont, into a negative Proposition, Have any, &c. The Pharisees did not believe on him, i. e. the greatest Scholars are not always the best Christians.
as affirmative interrogations Are wont, into a negative Proposition, Have any, etc. The Pharisees did not believe on him, i. e. the greatest Scholars Are not always the best Christians.
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you shall not in any age find the flourishing of learning sever'd from the profession of Religion; and the proposition shall be granted without exception:
you shall not in any age find the flourishing of learning severed from the profession of Religion; and the proposition shall be granted without exception:
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Before the flood we are not so confident as to define and set down the studies and proficiency in all kinds of knowledge amongst those long-liv'd ancients;
Before the flood we Are not so confident as to define and Set down the studies and proficiency in all Kinds of knowledge among those long-lived ancients;
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let those who fancy the two Pillars, in which all learning was engraven, the one of brick, the other of marble, to prevent the malice either of fire or water, please themselves with the fable,
let those who fancy the two Pillars, in which all learning was engraven, the one of brick, the other of Marble, to prevent the malice either of fire or water, please themselves with the fable,
and seem to have deduc'd all arts from Adam. Thus far 'tis agreed on, that in those times every Father being both a Priest and a King in his own Family, bestowed on his son all knowledge both secular and sacred which himself had attained to:
and seem to have deduced all arts from Adam. Thus Far it's agreed on, that in those times every Father being both a Priest and a King in his own Family, bestowed on his son all knowledge both secular and sacred which himself had attained to:
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For 'tis Josephus his observation, that whilest Cain and his progeny employed themselves about wicked and illiberal inventions, groveling upon the earth, Seth and his bore up their thoughts as well as eyes towards heaven,
For it's Josephus his observation, that whilst Cain and his progeny employed themselves about wicked and illiberal Inventions, groveling upon the earth, Seth and his boar up their thoughts as well as eyes towards heaven,
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wherein it was easy to be exquisite, every mans age shewing him the several conjunctions and oppositions and other appearances of the luminaries, and so needing no successors to perfect his observations.
wherein it was easy to be exquisite, every men age showing him the several conjunctions and oppositions and other appearances of the luminaries, and so needing no Successors to perfect his observations.
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Hence Philo calls Abraham NONLATINALPHABET, and says his knowledge in Astronomy led him to the notice of a Deity, and that his sublime speculation gave him the name of Abram a high exalted Father,
Hence Philo calls Abraham, and Says his knowledge in Astronomy led him to the notice of a Deity, and that his sublime speculation gave him the name of Abram a high exalted Father,
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so that Proclus made a good conjecture, that the Wisdom of the Chaldaeans was, NONLATINALPHABET a gift of some of the gods, it coming from Abraham who was both a friend and in a manner an acquaintance of the true God,
so that Proclus made a good conjecture, that the Wisdom of the Chaldaeans was, a gift of Some of the God's, it coming from Abraham who was both a friend and in a manner an acquaintance of the true God,
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In sum, all learning as well as religion was pure and classical only among the Hebrews, as may appear by Moses in his NONLATINALPHABET, the only true natural Philosophy that ever came into the World:
In sum, all learning as well as Religion was pure and classical only among the Hebrews, as may appear by Moses in his, the only true natural Philosophy that ever Come into the World:
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so that even Longinus, which took the story of the Creation to be a fable, yet commends Moses his expression of it, Let there be light, and there was light ] for a speech admirably suited to a God;
so that even Longinus, which took the story of the Creation to be a fable, yet commends Moses his expression of it, Let there be Light, and there was Light ] for a speech admirably suited to a God;
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And if by chance any scraps or shreds of knowledge were ever scattered among the Gentiles, they certainly fell from the Chaldaeans table: from whence in time the poor beggarly world gathered such baskets-ful, that they began to feed full,
And if by chance any scraps or shreds of knowledge were ever scattered among the Gentiles, they Certainly fell from the Chaldaeans table: from whence in time the poor beggarly world gathered such Baskets-full, that they began to feed full,
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and Athens at last begins to set up as the only University in the World. But 'tis Austins observation, that 'twas in respect of Christ, and for the propagation of the Church that learning was ever suffered to travel out of Jewry. Christ was to be preached and received among the Gentiles, and therefore they must be civiliz'd before-hand,
and Athens At last begins to Set up as the only university in the World. But it's Austins observation, that 'twas in respect of christ, and for the propagation of the Church that learning was ever suffered to travel out of Jewry. christ was to be preached and received among the Gentiles, and Therefore they must be civilized beforehand,
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Cum enim prophetae, &c. Under Abraham and Moses, whilest the learning and the sermons of the Prophets were for Israels use, the Heathen world was as ignorant as irreligious;
Cum enim Prophets, etc. Under Abraham and Moses, whilst the learning and the Sermons of the prophets were for Israel's use, the Heathen world was as ignorant as irreligious;
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but proclaimed by the mouth of Hosea, Amos, Isaiah, Micah, and Jonas from the reign of Uzziah, to Hezekiah Kings of Judah, then also began learning to flourish abroad among the Nations, to dilate it self over the World:
but proclaimed by the Mouth of Hosea, Amos, Isaiah, micah, and Jonah from the Reign of Uzziah, to Hezekiah Kings of Judah, then also began learning to flourish abroad among the nations, to dilate it self over the World:
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Greece began to hearken after wisdom, and brag of its NONLATINALPHABET, Thales and the like, ut fontes divinae & humanae sapientiae pariter erupisse videantur, That then secular knowledge might dare to shed it self among the nations,
Greece began to harken After Wisdom, and brag of its, Thales and the like, ut Fontes Divinae & humanae sapientiae pariter erupisse videantur, That then secular knowledge might Dare to shed it self among the Nations,
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and never any divorce betwixt Learning and Religion. The Fathers before mentioned are large in drawing it down to our hands in tables of collateral descent throughout all generations;
and never any divorce betwixt Learning and Religion. The Father's before mentioned Are large in drawing it down to our hands in tables of collateral descent throughout all generations;
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For what is all the beggarly skill of the Arabians in Physicks and the Mathematicks, all the Cabalisms of the Jews; in sum, all the rather folly than wisdom, that either Asia, or Africa, pretend to? what hath all the world beside that dare look a Christian in the face? I doubt not but this corner of Europe where we live, may challenge and put to shame,
For what is all the beggarly skill of the Arabians in Physics and the Mathematics, all the Cabalisms of the jews; in sum, all the rather folly than Wisdom, that either Asia, or Africa, pretend to? what hath all the world beside that Dare look a Christian in the face? I doubt not but this corner of Europe where we live, may challenge and put to shame,
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nay upbraid the ignorance of the learnedst Mahometan, and be able to afford some Champions which shall grapple with the tallest gyant, with the proudest son of Anak that Italy can boast of.
nay upbraid the ignorance of the Learnedest Mahometan, and be able to afford Some Champions which shall grapple with the Tallest giant, with the proudest son of Anak that Italy can boast of.
Learning is accounted but an ostentatious complement of young scholars, that will never bring the Pastor or his flock the nearer to the way toward Heaven.
Learning is accounted but an ostentatious compliment of young Scholars, that will never bring the Pastor or his flock the nearer to the Way towards Heaven.
and Doctrine of the Gospel be NONLATINALPHABET, able to maintain, and fence, and authorize it self, yet even Philosophy and secular learning is of use,
and Doctrine of the Gospel be, able to maintain, and fence, and authorise it self, yet even Philosophy and secular learning is of use,
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'Twas a custome of old, saith Dionysius Halic. to build cities NONLATINALPHABET, never far from some hill, or mountain, that beside the natural strength, the hold from the foundation, they may receive some security and safeguard from so stout and tall a neighbour:
'Twas a custom of old, Says Dionysius Halic. to built cities, never Far from Some hill, or mountain, that beside the natural strength, the hold from the Foundation, they may receive Some security and safeguard from so stout and tall a neighbour:
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Yea, the power and convincing force of argument, which the heathen observed in Peter, made them get the Oracles to proclaim that he had learnt Magick from his Master.
Yea, the power and convincing force of argument, which the heathen observed in Peter, made them get the Oracles to proclaim that he had learned Magic from his Master.
1. There is not so great a dependence betwixt learning and religion in particular persons, as we have observed to be in Ages and Countries: so that though plenty of knowledge be a symptom or judiciary sign, that that Church where it flourishes is the true Church of God,
1. There is not so great a dependence betwixt learning and Religion in particular Persons, as we have observed to be in Ages and Countries: so that though plenty of knowledge be a Symptom or judiciary Signen, that that Church where it flourishes is the true Church of God,
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for upon these terms is the wisest man, the scribe the disputer of the world, the loudest braggers of Jews or Grecians are found guilty of spiritual ignorance, 1 Cor. i. as the last part of our discourse shall make evident.
for upon these terms is the Wisest man, the scribe the disputer of the world, the Loudest braggers of jews or Greeks Are found guilty of spiritual ignorance, 1 Cor. i. as the last part of our discourse shall make evident.
2. Matters of Faith are not Ultimò resolubilia in principia rationis, therefore not to be resolved any farther than the Scriptures; they are not to beg authority from any other science;
2. Matters of Faith Are not Ultimò resolubilia in principia rationis, Therefore not to be resolved any farther than the Scriptures; they Are not to beg Authority from any other science;
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for this is the true Metaphysicks, NONLATINALPHABET, the mistress and commandress of all other knowledges, which must perpetually do their homage to it,
for this is the true Metaphysics,, the mistress and commandress of all other knowledges, which must perpetually do their homage to it,
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and is then most purely Faith when it relies not on reason, and adheres wholly to the NONLATINALPHABET of Gods word, yet doth the concurrence, and agreement,
and is then most purely Faith when it relies not on reason, and adheres wholly to the of God's word, yet does the concurrence, and agreement,
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and doubts, and panick terrors, for fear it be false grounded, and therefore Aristotle faith of it, that it differs from knowledge NONLATINALPHABET NONLATINALPHABET as a sickly man or a strong, 'tis very weak and aguish, subject to sweats, and colds, and hourly distempers:
and doubts, and panic terrors, for Fear it be false grounded, and Therefore Aristotle faith of it, that it differs from knowledge as a sickly man or a strong, it's very weak and aguish, Subject to sweats, and colds, and hourly distempers:
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an NONLATINALPHABET, a perfect state that it shall never be forced or frighted out of. In brief, where reason gives its suffrage, it unvails faith, and to adherence super-adds evidence,
an, a perfect state that it shall never be forced or frighted out of. In brief, where reason gives its suffrage, it unvails faith, and to adherence superadds evidence,
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and these are believers in a manner elevated above an earthly condition, initiated to the state which is all vision, where every thing is beheld NONLATINALPHABET, naked and display'd, as the entrals of a creature cut down the back;
and these Are believers in a manner elevated above an earthly condition, initiated to the state which is all vision, where every thing is beheld, naked and displayed, as the entrails of a creature Cut down the back;
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or with open face beholding as in a glass, 2 Cor. iii. 28. 4. There be some difficulties in Religion at which an illiterate understanding will be struck in a maze;
or with open face beholding as in a glass, 2 Cor. iii. 28. 4. There be Some difficulties in Religion At which an illiterate understanding will be struck in a maze;
Many above the apprehensions of the most capacious brain, where reason being not able to express, must be content to shadow, and describe in some rude lines what it cannot perform in pourtraicture: and here, I say, learning, though it cannot reach, yet can heave up and point at; profit,
Many above the apprehensions of the most capacious brain, where reason being not able to express, must be content to shadow, and describe in Some rude lines what it cannot perform in portraiture: and Here, I say, learning, though it cannot reach, yet can heave up and point At; profit,
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so saith Philoponus, will Mathematical abstractions facilitate the simplicity of Gods essence to our understandings, the lucid nature of the Sun express the brightness of his glory, and the mysterious numbers of the Pythagoreans, represent the Trinity to our phansies.
so Says Philoponus, will Mathematical abstractions facilitate the simplicity of God's essence to our understandings, the lucid nature of the Sun express the brightness of his glory, and the mysterious numbers of the pythagoreans, represent the Trinity to our fancies.
and raise up reason to joyn issue with divinity, and by his NONLATINALPHABET, that paternal depth made of three threes, comprise all the secrets of the Godhead.
and raise up reason to join issue with divinity, and by his, that paternal depth made of three threes, comprise all the secrets of the Godhead.
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But besides these secrets of the upper Cabinet, these supernatural depths, there are others secundae altitudinis, and as Halicar. calls those which are above the reach of all but Philosophers, NONLATINALPHABET,
But beside these secrets of the upper Cabinet, these supernatural depths, there Are Others secundae altitudinis, and as Halicar. calls those which Are above the reach of all but Philosophers,,
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And these I hope shall never be discust upon a shopboard, or enter into any brain that is not before well ballast with weight and substance at the bottom:
And these I hope shall never be discussed upon a shopboard, or enter into any brain that is not before well ballast with weight and substance At the bottom:
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and of this condition are almost all the speculations in divinity; nay the ordinariest truth in a Catechism can scarce be forced into a vulgar understanding;
and of this condition Are almost all the speculations in divinity; nay the ordinariest truth in a Catechism can scarce be forced into a Vulgar understanding;
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his brain is not set that way, and many of our subtilest worldlings have mistaken the Virgin Mary for an Angel, and the Apostles Creed, where only they find mention of her,
his brain is not Set that Way, and many of our subtlest worldlings have mistaken the Virgae Marry for an Angel, and the Apostles Creed, where only they find mention of her,
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and therefore to deprive our selves of this guidance when it is offered, is NONLATINALPHABET, to put out an eye of his that hath but one in all, which was of old a great aggravation to the injury in the Rhetor.
and Therefore to deprive our selves of this guidance when it is offered, is, to put out an eye of his that hath but one in all, which was of old a great aggravation to the injury in the Rhetor.
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NONLATINALPHABET, in lambl. In matters of Religion we must not so much as speak, nay, not think without a Candle, we shall want the guidance of some Teacher to direct every such word out of our mouths or thought into our hearts.
, in lambl. In matters of Religion we must not so much as speak, nay, not think without a Candle, we shall want the guidance of Some Teacher to Direct every such word out of our mouths or Thought into our hearts.
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'Tis the law of nature, saith the Historian, NONLATINALPHABET, that superiors should have a kind of sovereignty over all that are inferior to them, a magisterium and command over them, to rule and order them;
It's the law of nature, Says the Historian,, that superiors should have a kind of sovereignty over all that Are inferior to them, a magisterium and command over them, to Rule and order them;
and whosoever denies or scorns thus to obey, I say not, is to be slain (as the Law was in the ancient wars) NONLATINALPHABET, without an assizes; but to be condemned of much peevishness and more stupidity,
and whosoever Denies or scorns thus to obey, I say not, is to be slave (as the Law was in the ancient wars), without an assizes; but to be condemned of much peevishness and more stupidity,
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They sit in Moses chair, and therefore whatsoever they bid you, that observe and do, Mat, xxiii. 3. They err indeed in prescribing their additions to duty,
They fit in Moses chair, and Therefore whatsoever they bid you, that observe and do, Mathew, xxiii. 3. They err indeed in prescribing their additions to duty,
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as divine command, but the chief obliquity was in their lives: they were Hereticks, nay Apostates from their doctrine, and therefore do not after their works,
as divine command, but the chief obliquity was in their lives: they were Heretics, nay Apostates from their Doctrine, and Therefore do not After their works,
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7. In matters of superstruction, where Scripture lays the foundation, but interpreters, i. e. private spirits build upon it, some gold, some stubble, &c. and I cannot judge or discern which is firmliest rooted on the foundation;
7. In matters of superstruction, where Scripture lays the Foundation, but Interpreters, i. e. private spirits built upon it, Some gold, Some stubble, etc. and I cannot judge or discern which is firmliest rooted on the Foundation;
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I will take the Philosophers counsel in the first of his Rhetor. and observe either NONLATINALPHABET or NONLATINALPHABET, be guided either by the ancientest, if they have shewed themselves in the cause, or else men alive, which be best reputed of for integrity and judgement:
I will take the Philosophers counsel in the First of his Rhetor. and observe either or, be guided either by the Ancientest, if they have showed themselves in the cause, or Else men alive, which be best reputed of for integrity and judgement:
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8. All the contradictions and new ways of my own brain, opposite or wide from the current of the learned, I must suspect for a work of my own phansie, not entitle them to Gods spirit in me.
8. All the contradictions and new ways of my own brain, opposite or wide from the current of the learned, I must suspect for a work of my own fancy, not entitle them to God's Spirit in me.
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For 'tis no less then atheism which the scorners of the last age are to fall upon by walking after their own lusts, 2 Pet. iii. 3. And thus was the Pharisees practice here, who makes use of his own authority to deny Christ;
For it's no less then atheism which the Scorner's of the last age Are to fallen upon by walking After their own Lustiest, 2 Pet. iii. 3. And thus was the Pharisees practice Here, who makes use of his own Authority to deny christ;
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then we make every breath of our nostrils, and flame that can break out of our hearts an immediate effect of the spirit and fire which hath spiritually enlivened us,
then we make every breath of our nostrils, and flame that can break out of our hearts an immediate Effect of the Spirit and fire which hath spiritually enlivened us,
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and all this while we never examine either the ground or deductions from it, but take all upon trust from that everlasting deceiver our own heart, which we ought to sit upon and judge of by proofs and witnesses, by comparing it with other mens dictates, probably as godly, perhaps more learned,
and all this while we never examine either the ground or deductions from it, but take all upon trust from that everlasting deceiver our own heart, which we ought to fit upon and judge of by proofs and Witnesses, by comparing it with other men's dictates, probably as godly, perhaps more learned,
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Lastly, If the word of God speak distinctly and clearly, enforce, as here by miracles done before, all men to their astonishment and redargution, then will I not stay my belief to wait on or follow the learnedst man in the world:
Lastly, If the word of God speak distinctly and clearly, enforce, as Here by Miracles done before, all men to their astonishment and redargution, then will I not stay my belief to wait on or follow the Learnedest man in the world:
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So that you see the Pharisees argument in that case was sophistical, (the matter being so plain to them that they needed no advicè, His works bore witness of him, John v. 36.) yet in the general it holds probable and learning remains a good guide still,
So that you see the Pharisees argument in that case was sophistical, (the matter being so plain to them that they needed no advicè, His works boar witness of him, John v. 36.) yet in the general it holds probable and learning remains a good guide still,
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And this we should draw down yet lower to our practice, and that variously, but that almost every Proposition insisted on hath in part spoken to your affections,
And this we should draw down yet lower to our practice, and that variously, but that almost every Proposition insisted on hath in part spoken to your affections,
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As long as we have no evidence or demonstration from that (which yet it most nearly concerns us to rely upon) we cannot enjoy without an immediate supernatural irradiation, a tranquillity and consistency of spirit, we cannot peremptorily have resolved our selves that we have built upon the rock:
As long as we have no evidence or demonstration from that (which yet it most nearly concerns us to rely upon) we cannot enjoy without an immediate supernatural irradiation, a tranquillity and consistency of Spirit, we cannot peremptorily have resolved our selves that we have built upon the rock:
every temptation proves a discouragement to us, many horrours take hold of us, and sometimes we must needs fall to that low ebb, not far from despair, which the Apostles were in, Luke xxiv. 22. We had trusted, but now we know not what to think of it, that this was he that should have redeemed Israel.
every temptation Proves a discouragement to us, many horrors take hold of us, and sometime we must needs fallen to that low ebb, not Far from despair, which the Apostles were in, Lycia xxiv. 22. We had trusted, but now we know not what to think of it, that this was he that should have redeemed Israel.
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But to see all the Articles of my faith ratified and confirmed to my understanding, to see the greatest treasure and inheritance in the world sealed and delivered to me in my hand, written in a character and language that I am perfectly skilled in;
But to see all the Articles of my faith ratified and confirmed to my understanding, to see the greatest treasure and inheritance in the world sealed and Delivered to me in my hand, written in a character and language that I am perfectly skilled in;
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'Twas observed by the Philosopher as an act generally practised among Tyrants to prohibit all Schools and means of learning and education in the Commonwealth, NONLATINALPHABET, to suffer neither learning, nor Schools,
'Twas observed by the Philosopher as an act generally practised among Tyrants to prohibit all Schools and means of learning and education in the Commonwealth,, to suffer neither learning, nor Schools,
And thus did Julian interdict the Christians all manner of literature, and chiefly Philosophy, for fear, saith Nazianzen, they should be able to grapple with the Heathen, and cut off Goliah 's head with his own weapon.
And thus did Julian interdict the Christians all manner of literature, and chiefly Philosophy, for Fear, Says Nazianzen, they should be able to grapple with the Heathen, and Cut off Goliath is head with his own weapon.
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The continuance of these arts of spiritual tyranny, you may observe in the prescribed stupidity and commanded ignorance of the Laity through all Italy. All which must call for a superlative measure of thanks to be exprest, not in our tongues and hearts only,
The Continuance of these arts of spiritual tyranny, you may observe in the prescribed stupidity and commanded ignorance of the Laity through all Italy. All which must call for a superlative measure of thanks to be expressed, not in our tongues and hearts only,
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from us I say, who have obteined not only a knowledge of his laws, but almost a vision of his secrets, and for as much as concerns our eternal bliss, do even see things as they were acted, having already comprehended in our reason, (not only in our faith,) the most impossible things in nature;
from us I say, who have obtained not only a knowledge of his laws, but almost a vision of his secrets, and for as much as concerns our Eternal bliss, do even see things as they were acted, having already comprehended in our reason, (not only in our faith,) the most impossible things in nature;
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but we must press into his cabinet-secrets, invade the book of life, and oversee, and divulge to all men abscondita Domini Dei nostri, then are Gods mercies unworthily repaid by us,
but we must press into his cabinet-secrets, invade the book of life, and oversee, and divulge to all men abscondita Domini Dei Our, then Are God's Mercies unworthily repaid by us,
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In sum the reallest thanks we can perform to God for this inestimable prize, is modestly and softly to make use of it, 1. To the confirming of others faith,
In sum the realest thanks we can perform to God for this inestimable prize, is modestly and softly to make use of it, 1. To the confirming of Others faith,
and yet for the most part they have not spirit enough to encounter, and they are so stupid and sluggish that they will not get out of its way when they have foreseen it:
and yet for the most part they have not Spirit enough to encounter, and they Are so stupid and sluggish that they will not get out of its Way when they have foreseen it:
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and give their verdict for the interpretation of the dream, and when he had at last got the knowledge of it by Daniel, that his fears were not in vain, that the greatest judgement that ever was heard of was within a twelve moneth to fall on him,
and give their verdict for the Interpretation of the dream, and when he had At last god the knowledge of it by daniel, that his fears were not in vain, that the greatest judgement that ever was herd of was within a twelve Monn to fallen on him,
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and the King spake and said, Is not this great Babylon that I have built, &c. In brief he that was most earnest to understand the dream, is most negligent of the event of it,
and the King spoke and said, Is not this great Babylon that I have built, etc. In brief he that was most earnest to understand the dream, is most negligent of the event of it,
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And this generally is the state of corrupt nature, to keep a distance and a bay betwixt our knowlege and our wills, and when a truth hath fully conquer'd and got possession of our understanding,
And this generally is the state of corrupt nature, to keep a distance and a bay betwixt our knowledge and our wills, and when a truth hath Fully conquered and god possession of our understanding,
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for wisdom, saith Aristotle, is terminated in it self, NONLATINALPHABET, it neither looks after, nor produces any practical good, saith Andronicus, NONLATINALPHABET,,
for Wisdom, Says Aristotle, is terminated in it self,, it neither looks After, nor produces any practical good, Says Andronicus,,,
as he that hath read and studied the NONLATINALPHABET, may perhaps be never the better wrastler, nor the skilfullest Physician the more healthy: experience and tryal must perfect the one,
as he that hath read and studied the, may perhaps be never the better wrestler, nor the skilfullest physician the more healthy: experience and trial must perfect the one,
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because he may understand NONLATINALPHABET, wonders, depths, nay Divine matters, but hee'l never be NONLATINALPHABET, prudent or actually vertuous, i. e. a good Moralist:
Because he may understand, wonders, depths, nay Divine matters, but he'll never be, prudent or actually virtuous, i. e. a good Moralist:
NONLATINALPHABET, moral precepts they cannot be said to believe, they have not entred so far, they float only in their memories, they have them by heart, they say them over by rote,
, moral Precepts they cannot be said to believe, they have not entered so Far, they float only in their memories, they have them by heart, they say them over by rote,
The Mathematicks, saith Aristotle, have nothing to do with the end or chief good that men look after: never any man brought good or bad, better or worse into a demonstration;
The Mathematics, Says Aristotle, have nothing to do with the end or chief good that men look After: never any man brought good or bad, better or Worse into a demonstration;
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And the ground of all this is, that those things that most incumber the Will and keep us from practice, do nothing clog or stop the understanding, sensuality or pleasure hinders us not from knowing NONLATINALPHABET, &c. that a Triangle hath three angles equal to two right ones, and the like.
And the ground of all this is, that those things that most encumber the Will and keep us from practice, do nothing clog or stop the understanding, sensuality or pleasure hinders us not from knowing, etc. that a Triangle hath three angles equal to two right ones, and the like.
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and never suffer us to stir, or move, or walk, or do any thing that is good, will yet give us leave to understand as much as we would wish, they have only fettered our hands and feet, have not blinded our eyes;
and never suffer us to stir, or move, or walk, or do any thing that is good, will yet give us leave to understand as much as we would wish, they have only fettered our hands and feet, have not blinded our eyes;
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the Pharisees well read in the Prophets yet backwardest to believe, because faith which constitutes a Christian is a spiritual prudence, as 'tis best defined,
the Pharisees well read in the prophets yet backwardest to believe, Because faith which constitutes a Christian is a spiritual prudence, as it's best defined,
the objects of Faith being not meerly speculative, but always apprehended and assented to sub ratione boni, as being the most unvaluable blessings which ever we desired of the Lord, or can require.
the objects of Faith being not merely speculative, but always apprehended and assented to sub ratione boni, as being the most unvaluable blessings which ever we desired of the Lord, or can require.
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So then in the first place learning doth neither make nor suppose men Christians: Nay 2ly. it doth per accidens many times hinder, put a rub in our way, and keep us from being Christians.
So then in the First place learning does neither make nor suppose men Christians: Nay 2ly. it does per Accidents many times hinder, put a rub in our Way, and keep us from being Christians.
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that however they might be perswaded to the Trinity, they will not believe the resurrection. 'Twas too plain a contradiction to philosophical reason ever to enter theirs.
that however they might be persuaded to the Trinity, they will not believe the resurrection. 'Twas too plain a contradiction to philosophical reason ever to enter theirs.
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they so relyed on their reason, and trusted in it for all truths, that they concluded every thing impossible that would not concur with their old Principles.
they so relied on their reason, and trusted in it for all truths, that they concluded every thing impossible that would not concur with their old Principles.
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and therefore Synesius was made a Bishop before he explicitly believed the resurrection, because they were confident that he which had forsaken all other errors, would not long continue perverse in this,
and Therefore Synesius was made a Bishop before he explicitly believed the resurrection, Because they were confident that he which had forsaken all other errors, would not long continue perverse in this,
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so well pleased, so fully satisfied in the pleasures and delights of it, that the first sort scorn to submit or humble themselves to the poverty and disparagement of believing in Christ;
so well pleased, so Fully satisfied in the pleasures and delights of it, that the First sort scorn to submit or humble themselves to the poverty and disparagement of believing in christ;
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For the first, spiritual pride, 'tis set down as a reason that the natural man receives not the things of the spirit, 1 Cor. ii. 14. receives them not, i. e. will not take them, will not accept of them,
For the First, spiritual pride, it's Set down as a reason that the natural man receives not the things of the Spirit, 1 Cor. ii. 14. receives them not, i. e. will not take them, will not accept of them,
The pride of Worldly wisdom extremely scorns the foolishness of Christ, and consequently is infinitely opposite to faith which is wrought by special humility.
The pride of Worldly Wisdom extremely scorns the foolishness of christ, and consequently is infinitely opposite to faith which is wrought by special humility.
Secondly, for self-content: NONLATINALPHABET, saith Heraclitus in Hesych: Wise men need no friends, they are able to subsist by themselves without any help:
Secondly, for self-content:, Says Heraclitus in Hesych: Wise men need no Friends, they Are able to subsist by themselves without any help:
they will have an happiness of their own making, and scorn to be beholding to Christ for a new inheritance, they are already so fully possest of all manner of contents.
they will have an happiness of their own making, and scorn to be beholding to christ for a new inheritance, they Are already so Fully possessed of all manner of contents.
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Let any man whisper them of the joys of the new Jerusalem, of the Intercessor that hath saved, of the way thither and made it passable, of all the priviledges and promises of our adoption, they will hear them NONLATINALPHABET, as old wives fables; they have the fortunate Islands too, their exactest tranquillity and serenity of mind in a perpetual contemplation,
Let any man whisper them of the Joys of the new Jerusalem, of the Intercessor that hath saved, of the Way thither and made it passable, of all the privileges and promises of our adoption, they will hear them, as old wives fables; they have the fortunate Islands too, their Exactest tranquillity and serenity of mind in a perpetual contemplation,
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and never thought thus to have been interdicted the delights of humane learning, thus to have been pluckt and torn from the embraces of his Athenian Idol. His conversion is much unlike another mans:
and never Thought thus to have been interdicted the delights of humane learning, thus to have been plucked and torn from the embraces of his Athenian Idol. His conversion is much unlike Another men:
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that which calls others into compass seems to let him loose, thrusts him abroad into the world, teaches him to look more like a man then ever he meant, makes him a member of the Commonwealth that was formerly but an Anchoret, and forces him to walk and run the way of Gods Commandments, that had once decreed him himself to a chair for ever.
that which calls Others into compass seems to let him lose, thrusts him abroad into the world, Teaches him to look more like a man then ever he meant, makes him a member of the Commonwealth that was formerly but an Anchoret, and forces him to walk and run the Way of God's commandments, that had once decreed him himself to a chair for ever.
In brief, there is as little hopes of one that indulges himself, and gives himself up to the pride and contents of any kind of learning, of him that terminates knowledge either in it self,
In brief, there is as little hope's of one that indulges himself, and gives himself up to the pride and contents of any kind of learning, of him that terminates knowledge either in it self,
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Not to heap up reasons of this too manifest a truth, (would God it were not so undeniable) take but this one more, of the unsufficiency of learning never so well used to make a man a Christian. Let all the knowledge in the world, prophane and sacred, all the force and reason that all ages ever bragg'd of, let it concur in one brain,
Not to heap up Reasons of this too manifest a truth, (would God it were not so undeniable) take but this one more, of the unsufficiency of learning never so well used to make a man a Christian. Let all the knowledge in the world, profane and sacred, all the force and reason that all ages ever bragged of, let it concur in one brain,
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yet they can produce only an absolute simple general will, that is, an assent and approbation of the absolute goodness of the thing proposed, not a resolute will to abandon all other worldly purposes to perform that which I will.
yet they can produce only an absolute simple general will, that is, an assent and approbation of the absolute Goodness of the thing proposed, not a resolute will to abandon all other worldly Purposes to perform that which I will.
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but when I see all this cannot be done without paying a price, without undoing my self, without pawning all that I have, my learning, my wealth, my delights, my whole worldly being, without self-denial, then the general assent, that absolute will is grown chill and dead;
but when I see all this cannot be done without paying a price, without undoing my self, without pawning all that I have, my learning, my wealth, my delights, my Whole worldly being, without self-denial, then the general assent, that absolute will is grown chill and dead;
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And lastly, the insufficiency of all natural knowledge, and transcendency of spiritual, so that he cannot know them, because they are spiritually discerned.
And lastly, the insufficiency of all natural knowledge, and transcendency of spiritual, so that he cannot know them, Because they Are spiritually discerned.
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That laying to our hearts the important documents of the Text, our righteousness and faith may exceed that of the Pharisees, Mat. v. 20. our preaching and walking may be like that of Christs, in power, and as having authority,
That laying to our hearts the important documents of the Text, our righteousness and faith may exceed that of the Pharisees, Mathew v. 20. our preaching and walking may be like that of Christ, in power, and as having Authority,
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and not as the Scribes, Mat. vii. 29. and we not content with a floating knowledge in the brain, do press and sink it down into our inferiour faculties, our senses and affections, till it arise in a full harvest of fruitful, diligently working faith.
and not as the Scribes, Mathew vii. 29. and we not content with a floating knowledge in the brain, do press and sink it down into our inferior faculties, our Senses and affections, till it arise in a full harvest of fruitful, diligently working faith.
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it is not worth valuing or taking notice of, nothing so vulgar and contemptible in them that have it, nothing of which we examine our selves so slightly, of which we are so easily mistaken,
it is not worth valuing or taking notice of, nothing so Vulgar and contemptible in them that have it, nothing of which we examine our selves so slightly, of which we Are so Easily mistaken,
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like the Israelites, soon satiated with their bread from Heaven, nothing comparable to their old food that Nilus yielded them, Numb. xi. 5. We remember the fish that we did eat in Egypt, but now our soul is dryed away, there is nothing but this Manna before our eyes, as if that were not worth the gathering.
like the Israelites, soon satiated with their bred from Heaven, nothing comparable to their old food that Nilus yielded them, Numb. xi. 5. We Remember the Fish that we did eat in Egypt, but now our soul is dried away, there is nothing but this Manna before our eyes, as if that were not worth the gathering.
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Pythagoras could say, that if any one were to be chosen to pray for the people, to be made a Priest, he must be a vertuous man, NONLATINALPHABET, in Iamblicus, because the Gods would take more heed to his words:
Pythagoras could say, that if any one were to be chosen to pray for the people, to be made a Priest, he must be a virtuous man,, in Iamblicus, Because the God's would take more heed to his words:
It was the confirmation of his precepts by his life, and practice, NONLATINALPHABET, that made Italy, NONLATINALPHABET, all the Country his School, and all that ever heard him his Disciples.
It was the confirmation of his Precepts by his life, and practice,, that made Italy,, all the Country his School, and all that ever herd him his Disciples.
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He that takes such a journey, as that into Holy Orders, must go on, NONLATINALPHABET, according to his 15. Symbolum, must not return to his former sins as well as trade, saith lamblicus: the falling into one of our youthful vices, is truly a disordering of our selves,
He that Takes such a journey, as that into Holy Order, must go on,, according to his 15. Symbol, must not return to his former Sins as well as trade, Says lamblicus: the falling into one of our youthful vices, is truly a disordering of our selves,
A Physician, saith Hippocrates, must have colour and be in flesh, NONLATINALPHABET, of a good promising healthy complexion, and then men will guess him a man of skill, otherwise the patient will bid the Physician heal himself,
A physician, Says Hippocrates, must have colour and be in Flesh,, of a good promising healthy complexion, and then men will guess him a man of skill, otherwise the patient will bid the physician heal himself,
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In brief, our very knowledge will be set at nought, and our gifts scoffed at, if our lives do not demonstrate that we are Christians as well as Scholars.
In brief, our very knowledge will be Set At nought, and our Gifts scoffed At, if our lives do not demonstrate that we Are Christians as well as Scholars.
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Consider but this one thing, and withal that my doctrine is become a proverb, and he is a proud man that can first draw it upon a Scholar, his learning and his clergy make him never the more religious.
Consider but this one thing, and withal that my Doctrine is become a proverb, and he is a proud man that can First draw it upon a Scholar, his learning and his Clergy make him never the more religious.
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though through Alcibiades his faction it miscarried and mist its applause once or twice, yet when men were left to their humour, 'twas admired and cried up extremely.
though through Alcibiades his faction it miscarried and missed its applause once or twice, yet when men were left to their humour, 'twas admired and cried up extremely.
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Learning hath still some honourable favourers which keep others in awe with their countenance, but otherwise nothing more agreeable to the people then Comedies or Satyrs, or Sarcasms dealt out against the Universities: let us be sure that we act no parts in them our selves,
Learning hath still Some honourable favourers which keep Others in awe with their countenance, but otherwise nothing more agreeable to the people then Comedies or Satyrs, or Sarcasms dealt out against the Universities: let us be sure that we act no parts in them our selves,
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but never truly grounded in any of our actions. One wo we are secure and safe from, Wo be to you when all men shall speak well of you ] we have many good friends that will not •et this curse light on us.
but never truly grounded in any of our actions. One woe we Are secure and safe from, Woe be to you when all men shall speak well of you ] we have many good Friends that will not •et this curse Light on us.
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O let us deliver our selves from that catalogue of woes which were all denounced against the Pharisees for many vices, all contained in this accomplisht piece, Ye say but do not, Mat. xxiii. 4. And seeing all our intellectual excellencies cannot allure,
O let us deliver our selves from that catalogue of woes which were all denounced against the Pharisees for many vices, all contained in this accomplished piece, You say but do not, Mathew xxiii. 4. And seeing all our intellectual excellencies cannot allure,
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let all the rest of our studies be ordered in a new course, let us change both our method and our Tutor, and having hitherto learnt God from our selves, let us be better advised,
let all the rest of our studies be ordered in a new course, let us change both our method and our Tutor, and having hitherto learned God from our selves, let us be better advised,
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and beseeching, and importuning, and offering violence to that blessed spirit, that he will fully enlighten and enflame us here with zeal as well as knowledge;
and beseeching, and importuning, and offering violence to that blessed Spirit, that he will Fully enlighten and inflame us Here with zeal as well as knowledge;
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and to sink and press down that floating knowledge which is in most of our brains, into a solid weighty effectual Faith, that it may begin to be NONLATINALPHABET, a work of faith, which was formerly but a phansie, dream and apparition. To this purpose to work on your wills, no Rhetorick so likely,
and to sink and press down that floating knowledge which is in most of our brains, into a solid weighty effectual Faith, that it may begin to be, a work of faith, which was formerly but a fancy, dream and apparition. To this purpose to work on your wills, no Rhetoric so likely,
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as that which is most sharp and terrible, no such Physick for dead affections as Corrosives, the consideration of the dismal, hideous, desperate estate of infidels here in my Text;
as that which is most sharp and terrible, not such Physic for dead affections as Corrosives, the consideration of the dismal, hideous, desperate estate of Infidels Here in my Text;
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and that above all other sinners in the World, It shall be more, &c. Where you may briefly observe, 1. the sin of infidelity, set down by its subject, that City which would not receive Christ being preach't unto it, v. 14. 2 the greatness of this sin, exprest by the punishment attending it;
and that above all other Sinners in the World, It shall be more, etc. Where you may briefly observe, 1. the since of infidelity, Set down by its Subject, that city which would not receive christ being preached unto it, v. 14. 2 the greatness of this since, expressed by the punishment attending it;
And of these in order plainly, and to your hearts rather then your brains, presuming that you are now come with solemn serious thoughts to be edified not instructed, much less pleased or humor'd. And first of the first:
And of these in order plainly, and to your hearts rather then your brains, presuming that you Are now come with solemn serious thoughts to be edified not instructed, much less pleased or humored. And First of the First:
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To pass by those, which we cannot choose but meet with, 1. a multitude of ignorant Infidels, Pagans and Heathens. 2. of knowing but not acknowledging Infidels,
To pass by those, which we cannot choose but meet with, 1. a multitude of ignorant Infidels, Pagans and heathens. 2. of knowing but not acknowledging Infidels,
a world of believing Infidels, which know and acknowledge Christ, the Gospel and the promises, are as fairly mounted in the understanding part as you would wish,
a world of believing Infidels, which know and acknowledge christ, the Gospel and the promises, Are as fairly mounted in the understanding part as you would wish,
entertain the acceptable truth of Christ and the Gospel preached by you, as 'tis interpreted by the 40. verse, He that receiveth you receiveth me, i. e.
entertain the acceptable truth of christ and the Gospel preached by you, as it's interpreted by the 40. verse, He that receives you receives me, i. e.
Christ and his sufferings and full satisfaction was once on the Cross render'd, and is ever since by the Gospel and its Ministers offered to the world:
christ and his sufferings and full satisfaction was once on the Cross rendered, and is ever since by the Gospel and its Ministers offered to the world:
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and to as many as received him, he gives power to become the sons of God, Joh. i. 12. So that Faith and infidelity are not acts properly determined to the understanding,
and to as many as received him, he gives power to become the Sons of God, John i. 12. So that Faith and infidelity Are not acts properly determined to the understanding,
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but indeed to the whole soul, and most distinctly to the Will, whose part it is to receive or repel, to entertain or resist Christ and his promises, the Author and finisher of our salvation.
but indeed to the Whole soul, and most distinctly to the Will, whose part it is to receive or repel, to entertain or resist christ and his promises, the Author and finisher of our salvation.
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Now this receiving of Christ is the taking or accepting of the righteousness of Christ, and so making it our own, as Rom. i. 17. being rightly weighed will enforce.
Now this receiving of christ is the taking or accepting of the righteousness of christ, and so making it our own, as Rom. i. 17. being rightly weighed will enforce.
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Read and mark, NONLATINALPHABET, thus NONLATINALPHABET, in it, or by it, the Gospel, mention'd in the former verse NONLATINALPHABET, the righteousness of God by Faith,
Read and mark,, thus, in it, or by it, the Gospel, mentioned in the former verse, the righteousness of God by Faith,
as Rom. iii. 22. i. e. the not legal but Evangelical righteousness, which only God accepts, directly set down Phil. iii. 9. That righteousness which is through Faith of Christ, the righteousness which is of God by Faith;
as Rom. iii. 22. i. e. the not Legal but Evangelical righteousness, which only God accepts, directly Set down Philip iii. 9. That righteousness which is through Faith of christ, the righteousness which is of God by Faith;
Now the accepting of this righteousness is an act of ours following a proposal or offer of Christ's, and consummating the match or bargain between Christ and us.
Now the accepting of this righteousness is an act of ours following a proposal or offer of Christ's, and consummating the match or bargain between christ and us.
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we have right to all his righteousness, and enjoy by his Patent all the priviledges, all the promises, all the mercies of the Gospel. But if the offer being thus made by God to give us his Son freely, we stand upon terms, we are too rich, too learned, too worldly minded, too much in love with the praise of men, Joh. xii. 43. i. e. fixt upon any worldly vanity,
we have right to all his righteousness, and enjoy by his Patent all the privileges, all the promises, all the Mercies of the Gospel. But if the offer being thus made by God to give us his Son freely, we stand upon terms, we Are too rich, too learned, too worldly minded, too much in love with the praise of men, John xii. 43. i. e. fixed upon any worldly vanity,
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then are we the Infidels here spoken of, We will not come to him that we might have life, Joh. v. 40. When he is held out to us, we will not lay hold on him, we have some conceit of our selves,
then Are we the Infidels Here spoken of, We will not come to him that we might have life, John v. 40. When he is held out to us, we will not lay hold on him, we have Some conceit of our selves,
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if you can receive the praise of men, how can you believe? Joh. v. 44. So that in brief, Infidelity consists in the not receiving of Christ, with a reciprocal giving up of our selves to him, in the not answering affirmatively to Christs offer of himself, in the not taking home and applying Christ to our souls.
if you can receive the praise of men, how can you believe? John v. 44. So that in brief, Infidelity consists in the not receiving of christ, with a reciprocal giving up of our selves to him, in the not answering affirmatively to Christ offer of himself, in the not taking home and applying christ to our Souls.
And this is done, either by denying to take him at all, or by taking him under a false person, or by not performing the conditions required or presumed in the making of the match.
And this is done, either by denying to take him At all, or by taking him under a false person, or by not performing the conditions required or presumed in the making of the match.
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but if this will not serve, Christ must seek for a better Chapman, they stand not much upon it, they can return as contentedly without it as they came.
but if this will not serve, christ must seek for a better Chapman, they stand not much upon it, they can return as contentedly without it as they Come.
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They have never felt God as an angry Judge, and therefore they now scorn him as a Saviour: they have liv'd at such ease of heart, that no legal terrour, no affrightments,
They have never felt God as an angry Judge, and Therefore they now scorn him as a Saviour: they have lived At such ease of heart, that no Legal terror, no affrightments,
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and if the reading of the law that killing letter, have been sent by God to instruct them in the desperateness of their estate, to humble these libertine souls to the spirit of bondage, and so school them to Christ, they have eyes, but see not, ears,
and if the reading of the law that killing Letter, have been sent by God to instruct them in the desperateness of their estate, to humble these libertine Souls to the Spirit of bondage, and so school them to christ, they have eyes, but see not, ears,
nay in Theod. phrase NONLATINALPHABET, an heart that will reverberate any judgement or terrour, receiving no more impression from it then the Anvil from the hammer, violently returns it again, smooth'd somewhat over perhaps by often-beating, but nothing softned.
nay in Theod. phrase, an heart that will reverberate any judgement or terror, receiving no more impression from it then the Anvil from the hammer, violently returns it again, smoothed somewhat over perhaps by often-beating, but nothing softened.
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went out from the presence of the Lord, ver. 16. and as 'tis observed, built Cities, v 17. got some of his progeny to invent Musick, v. 21. perhaps to still his tumultuous raving Conscience, that the noise of the hammers and melody of the Instruments might outsound the din within him,
went out from the presence of the Lord, ver. 16. and as it's observed, built Cities, v 17. god Some of his progeny to invent Music, v. 21. perhaps to still his tumultuous raving Conscience, that the noise of the hammers and melody of the Instruments might outsound the din within him,
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as in the sacrifices of Molock, where their children, which they offered in an hollow brazen vessel, could not choose but howl hideously, they had timbrels and tabrets perpetually beating, (whereupon Tophet, where these sacrifices were kept, is by Grammarians deduced from NONLATINALPHABET, tympanum ) to drown the noise of the childrens cry;
as in the Sacrifices of Moloch, where their children, which they offered in an hollow brazen vessel, could not choose but howl hideously, they had timbrels and tabrets perpetually beating, (whereupon Tophet, where these Sacrifices were kept, is by Grammarians deduced from, tympanum) to drown the noise of the Children's cry;
these I say which will not be instructed in their misery, or better'd by the preaching of the law, which labour only to make their inward terrors insensible, to skin not cure the wound, are Infidels in the first or highest rank, which deny to take him at all, will not suffer themselves to be perswaded that they have any need of him;
these I say which will not be instructed in their misery, or bettered by the preaching of the law, which labour only to make their inward terrors insensible, to skin not cure the wound, Are Infidels in the First or highest rank, which deny to take him At all, will not suffer themselves to be persuaded that they have any need of him;
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and therefore let him be offered for ever, let him be proclaimed in their ears every minute of their lives, they see nothing in him worth hearkning after;
and Therefore let him be offered for ever, let him be proclaimed in their ears every minute of their lives, they see nothing in him worth Harkening After;
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He that never went to school to the law, he that was never sensible of his own damned estate, he that never hated himself, NONLATINALPHABET, will never receive, never accept of Christ.
He that never went to school to the law, he that was never sensible of his own damned estate, he that never hated himself,, will never receive, never accept of christ.
and therefore fly presently to the Gospel, hearing of Christ, they fasten, are not patient of so much deliberation as to observe whether their hands be empty, they are in distress,
and Therefore fly presently to the Gospel, hearing of christ, they fasten, Are not patient of so much deliberation as to observe whither their hands be empty, they Are in distress,
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for the communicating the riches of a husband being but a consequence of marriage, is therefore not yet made over till the marriage (which is the taking of the husbands person) be consummate.
for the communicating the riches of a husband being but a consequence of marriage, is Therefore not yet made over till the marriage (which is the taking of the Husbands person) be consummate.
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as well as a Jesus, they which have taken him on a resolved vow of performing this condition of homage and obedience, are not in event as good as their engagements:
as well as a jesus, they which have taken him on a resolved Voelli of performing this condition of homage and Obedience, Are not in event as good as their engagements:
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they have faith and so are justified, and sure of their estate, and so now they may sin securely, there is no condemnation to them, they are in Christ, and all the sins,
they have faith and so Are justified, and sure of their estate, and so now they may sin securely, there is no condemnation to them, they Are in christ, and all the Sins,
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and our vow being broken, the Devil and the Philistins within us will soon deprive us of our eyes and life. Whatsoever livelihood we presume we have in Christ, we are deceived, we are still dead in trespasses and sins.
and our Voelli being broken, the devil and the philistines within us will soon deprive us of our eyes and life. Whatsoever livelihood we presume we have in christ, we Are deceived, we Are still dead in Trespasses and Sins.
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now that you may abhor and fly from, and get out of each of them by a lively faith, my next particular shall warn you, the greatness of this sin, and that first positively in its self, it shall be very tolerable for that City.
now that you may abhor and fly from, and get out of each of them by a lively faith, my next particular shall warn you, the greatness of this since, and that First positively in its self, it shall be very tolerable for that city.
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as is manifest by that place, Heb. xi. 1. being rightly weighed, Now faith is the substance of things hoped for, where the Greek phrase, NONLATINALPHABET, signifies the ground or foundation of every of those things which can be the object of a Christians hope.
as is manifest by that place, Hebrew xi. 1. being rightly weighed, Now faith is the substance of things hoped for, where the Greek phrase,, signifies the ground or Foundation of every of those things which can be the Object of a Christians hope.
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And this is no more then I conceive the learned mean by necessitas medii, that faith is necessary as a means, i. e. there is no means besides of power, either absolutely or ex hypothesi, of it self,
And this is no more then I conceive the learned mean by Necessity medii, that faith is necessary as a means, i. e. there is no means beside of power, either absolutely or ex Hypothesis, of it self,
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and the like you are to know, that it is on this ground of the necessary union of these graces, that where one of them is truly and sincerely, there the rest are always in some degree, there being no example of penitence or obedience in any subject which had not faith also.
and the like you Are to know, that it is on this ground of the necessary Union of these graces, that where one of them is truly and sincerely, there the rest Are always in Some degree, there being no Exampl of penitence or Obedience in any Subject which had not faith also.
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if it be made of faith, 'tis in confidence that faith works by love, Gal. v. 6. and as St. James enforces it, is made perfect by works, James ii. 22. So that in the first place infidelity is sufficiently aggravated in respect of the subject;
if it be made of faith, it's in confidence that faith works by love, Gal. v. 6. and as Saint James inforces it, is made perfect by works, James ii. 22. So that in the First place infidelity is sufficiently aggravated in respect of the Subject;
and in the midst of his shipwrack, when there be planks and refuges enough about him, hath numm'd his hands, depriv'd him of any power of taking hold of them.
and in the midst of his shipwreck, when there be planks and refuges enough about him, hath numbed his hands, deprived him of any power of taking hold of them.
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Thus the whole splendor and beauty of the world, the most accurate proportions and images of nature are beholding to the Eye, though not for their absolute excellency,
Thus the Whole splendour and beauty of the world, the most accurate proportions and Images of nature Are beholding to the Eye, though not for their absolute excellency,
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Christ ' s blood if not caught up in our hearts by Faith, but suffered to be poured out upon the earth, will prove no better then that of Abel's, Gen. iv. 10. crying for judgment from the ground;
christ ' s blood if not caught up in our hearts by Faith, but suffered to be poured out upon the earth, will prove no better then that of Abel's, Gen. iv. 10. crying for judgement from the ground;
So that infidelity makes the death of Christ no more then the death of an ordinary man, in which there is no remedy, Wisd. ii. 1. NONLATINALPHABET, there is no cure, no physick in it;
So that infidelity makes the death of christ no more then the death of an ordinary man, in which there is no remedy, Wisdom ii. 1., there is no cure, no physic in it;
or as the same word is rendred, Eccles. xxviii. 3. no pardon, no remission wrought by it, a bare going down into the grave, that no man is better for.
or as the same word is rendered, Eccles. xxviii. 3. no pardon, no remission wrought by it, a bore going down into the grave, that no man is better for.
nay generally, if he be redeemed he is eo nomine, a servant, by right and equity his Creature that redeemed him, according to the express words, Luke i. 74. That we being delivered might serve him.
nay generally, if he be redeemed he is eo nomine, a servant, by right and equity his Creature that redeemed him, according to the express words, Lycia i. 74. That we being Delivered might serve him.
nay, 'tis not a bare theft, but of the highest size, a sacriledge, stealing an holy instrument, a vessel out of Gods Temple, which he bought and delivered out of the common calamity to serve him in holiness, Luke i. 74. to be put to holy, special services.
nay, it's not a bore theft, but of the highest size, a sacrilege, stealing an holy Instrument, a vessel out of God's Temple, which he bought and Delivered out of the Common calamity to serve him in holiness, Luke i. 74. to be put to holy, special services.
In the third place, Faith may be considered in reference to God the Father, and that 1. as the Author or fountain of this Theological grace: 2. as the commander of this duty of believing;
In the third place, Faith may be considered in Referente to God the Father, and that 1. as the Author or fountain of this Theological grace: 2. as the commander of this duty of believing;
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As God is the Author of faith, so the Infidel resists, and abandons, and flies from all those methods, all those means, by which God ordinarily produces Faith;
As God is the Author of faith, so the Infidel resists, and abandons, and flies from all those methods, all those means, by which God ordinarily produces Faith;
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all the power of his Scriptures, all the blessings of a Christian education, all the benefits of sacred knowledge; in sum, the prayers, the sweat, the lungs, the bowels of his Ministers, in Christs stead beseeching you to be reconciled, 1 Cor. v. 20. spending their dearest spirits,
all the power of his Scriptures, all the blessings of a Christian education, all the benefits of sacred knowledge; in sum, the Prayers, the sweat, the lungs, the bowels of his Ministers, in Christ stead beseeching you to be reconciled, 1 Cor. v. 20. spending their dearest spirits,
All these, I say, the Infidel takes no notice of, and by his contempt of these inferiour graces, shews how he would carry himself even towards Gods very spirit, it it should come in power to convert him, he would hold out and bid defiance,
All these, I say, the Infidel Takes no notice of, and by his contempt of these inferior graces, shows how he would carry himself even towards God's very Spirit, it it should come in power to convert him, he would hold out and bid defiance,
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he that contemns Gods ordinary means, would be likely to resist his extraordinary, were there not more force in the means, then forwardness in the man:
he that contemns God's ordinary means, would be likely to resist his extraordinary, were there not more force in the means, then forwardness in the man:
'Twas well he was born amongst Christians, or else he might have been as sowr a prosest enemy of Christ as Pilate or the Pharisees: an unbelieving Christian is,
'Twas well he was born among Christians, or Else he might have been as sour a prosest enemy of christ as Pilate or the Pharisees: an unbelieving Christian is,
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as generally in those places where the Chaldee Paraphrase reads instead of God, Gods Word, as Fear not Abraham, for I am thy shield, say they, thy word is thy shield, which speaks a plain command of faith;
as generally in those places where the Chaldee paraphrase reads instead of God, God's Word, as fear not Abraham, for I am thy shield, say they, thy word is thy shield, which speaks a plain command of faith;
not to fear on that ground, because Gods Word, NONLATINALPHABET, the Word, Joh. i. 1. i. e. Christ is ones shield, is nothing in the world but to believe,
not to Fear on that ground, Because God's Word,, the Word, John i. 1. i. e. christ is ones shield, is nothing in the world but to believe,
and the new is nothing else but a perpetual inculcating of it upon us, a driving and calling, entreating and enforcing, wooing and hastning us to believe.
and the new is nothing Else but a perpetual inculcating of it upon us, a driving and calling, entreating and enforcing, wooing and hastening us to believe.
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In which respect the Schools calls it also necessary necessitate praecepti, a thing which though we should be never the better for, we are bound to perform.
In which respect the Schools calls it also necessary necessitate Precepts, a thing which though we should be never the better for, we Are bound to perform.
an Evangelical Commandment. And so much for the danger of infidelity considered positively in relation to the Subject, whom it deprives of Heaven, the Object Christ and his offers in the Gospel, which it frustrates,
an Evangelical Commandment. And so much for the danger of infidelity considered positively in Relation to the Subject, whom it deprives of Heaven, the Object christ and his offers in the Gospel, which it frustrates,
You will perhaps more feelingly be affected to the loathing of it, if we proceed to the odious and dangerous condition of it, above all other sins and breaches in the world, which is my third part, its comparative sinfulness, It shall be more tolerable, &c.
You will perhaps more feelingly be affected to the loathing of it, if we proceed to the odious and dangerous condition of it, above all other Sins and Breaches in the world, which is my third part, its comparative sinfulness, It shall be more tolerable, etc.
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And this will appear, if we consider it, 1. in it self; 2. in its consequences. In it self it is fuller of guilt, in its consequences fuller of danger,
And this will appear, if we Consider it, 1. in it self; 2. in its consequences. In it self it is fuller of guilt, in its consequences fuller of danger,
In it self, so it is 1. the greatest aversion from God, (in which aversion the School-men place the formalis ratio, the very essence of sin) it is the perversest remotion and turning away of the soul from God,
In it self, so it is 1. the greatest aversion from God, (in which aversion the Schoolmen place the Formalis ratio, the very essence of since) it is the perversest remotion and turning away of the soul from God,
Where the phrase of drawing back oppos'd here to faith and believing, is in the original NONLATINALPHABET, a cowardly, pusillanimous subducing of ones self, a getting out of the way, a not daring to meet,
Where the phrase of drawing back opposed Here to faith and believing, is in the original, a cowardly, pusillanimous subducing of ones self, a getting out of the Way, a not daring to meet,
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the same with NONLATINALPHABET among the Physicians, a contraction of the soul, a shriveling of it up, a sudden correption and depression of the mind, such as the sight of some hideous danger is wont to produce, so 2 Mac. vi. 12. NONLATINALPHABET, &c. to be discouraged, and to forsake the Jewish Religion, because of the calamities.
the same with among the Physicians, a contraction of the soul, a shrivelling of it up, a sudden correption and depression of the mind, such as the sighed of Some hideous danger is wont to produce, so 2 Mac. vi. 12., etc. to be discouraged, and to forsake the Jewish Religion, Because of the calamities.
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The Infidel, I say, draws back, withdraws and sneaks out of the way, as if he were afraid of the mercies of his Saviour, as if it were death to him to be so near salvation;
The Infidel, I say, draws back, withdraws and sneaks out of the Way, as if he were afraid of the Mercies of his Saviour, as if it were death to him to be so near salvation;
the guilty conscience being afraid of revenge, may well slink out of his presence with Cain, Gen. iiii. 16. But to tremble and quake at a proclamation of mercy, when God draws with cords of a man, Hos. xi. 4. a powerful phrase exprest in the next words with the bands of love: when he loveth us,
the guilty conscience being afraid of revenge, may well slink out of his presence with Cain, Gen. iiii. 16. But to tremble and quake At a proclamation of mercy, when God draws with cords of a man, Hos. xi. 4. a powerful phrase expressed in the next words with the bans of love: when he loves us,
and calls his Son out for us, v. 1. then to be bent to backsliding, in the 7. v. to draw back when he comes to embrace, this is a stubbornness and contraction of the soul, a crouching of it in, a NONLATINALPHABET or NONLATINALPHABET, that neither nature nor reason would be guilty of:
and calls his Son out for us, v. 1. then to be bent to backsliding, in the 7. v. to draw back when he comes to embrace, this is a stubbornness and contraction of the soul, a crouching of it in, a or, that neither nature nor reason would be guilty of:
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The reason or ground of any ones belief, the object am for male quo, that by assenting to which I come to believe is Gods Veracity, the Confidence that God speaks true, the relying on his word, is that which brings me to lay hold on Christ:
The reason or ground of any ones belief, the Object am for male quo, that by assenting to which I come to believe is God's Veracity, the Confidence that God speaks true, the relying on his word, is that which brings me to lay hold on christ:
Let God call him to accept them, he'l never come, his surly, resolute carriage is in effect a contradicting of whatever God hath affirmed, a direct thwarting, a giving the lye to God and his Evangelists: and this is an aggravation not to be mentioned without reverence or horror, the most odious affront in the World:
Let God call him to accept them, He'll never come, his surly, resolute carriage is in Effect a contradicting of whatever God hath affirmed, a Direct thwarting, a giving the lie to God and his Evangelists: and this is an aggravation not to be mentioned without Reverence or horror, the most odious affront in the World:
and that positively, by doubting of his justice, and so falling into adulteries, blasphemies, and the like, in security and hope of impunity, by distrusting of his providence and mercy,
and that positively, by doubting of his Justice, and so falling into adulteries, Blasphemies, and the like, in security and hope of impunity, by distrusting of his providence and mercy,
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then privatively, depriving us of that which is the mother and soul of our obedience and good Works, I mean faith, so that every thing for want of it is turned into sin,
then privatively, depriving us of that which is the mother and soul of our Obedience and good Works, I mean faith, so that every thing for want of it is turned into since,
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and thereby depopulating the whole man, making him nothing in the World but ruins and noysomness, a confluence of all manner of sins, without any concomitant degree of duty or obedience.
and thereby depopulating the Whole man, making him nothing in the World but ruins and noysomness, a confluence of all manner of Sins, without any concomitant degree of duty or Obedience.
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2. It frustrates all good Exhortations, and forbids all manner of superstructions which the Ministers are wont to labour for in moving us to charity and obedience,
2. It frustrates all good Exhortations, and forbids all manner of superstructions which the Ministers Are wont to labour for in moving us to charity and Obedience,
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The proudest of our works or merits, the perfectest morality will stand but very weakly, unless it be sounded on that foundation whose corner stone is Christ Jesus.
The proudest of our works or merits, the perfectest morality will stand but very weakly, unless it be sounded on that Foundation whose corner stone is christ jesus.
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he that is arraigned at the law, and found guilty at that Tribunal, hath yet an Aavocate in the Gospel, a higher power to whom he may appeal to mitigate his sentence:
he that is arraigned At the law, and found guilty At that Tribunal, hath yet an Aavocate in the Gospel, a higher power to whom he may appeal to mitigate his sentence:
nay 'tis his patrimony NONLATINALPHABET, Ecclus. XX. 28. he is as sure of it, as of any peny-worth of his inheritance. And the reason is implyed, 1 Cor. XV. 17. If Christ be not risen you are yet in your sins:
nay it's his patrimony, Ecclus XX. 28. he is as sure of it, as of any pennyworth of his inheritance. And the reason is employed, 1 Cor. XV. 17. If christ be not risen you Are yet in your Sins:
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Heb. iii. 12. what an hatred should it work in our bowels, what a reluctancy, what an indignation, what a revenge against the fruit of our bosom, which hath so long grown and thrived within us, only to our destruction!
Hebrew iii. 12. what an hatred should it work in our bowels, what a reluctancy, what an Indignation, what a revenge against the fruit of our bosom, which hath so long grown and thrived within us, only to our destruction!
which is provided as it were to eat our souls, as an harbinger to prepare a place within us for the worm in Hell, where it may lye and bite and gnaw at ease eternally!
which is provided as it were to eat our Souls, as an harbinger to prepare a place within us for the worm in Hell, where it may lie and bite and gnaw At ease eternally!
'Tis an Examination that will deserve the most precious minute of our lives, the solemnest work of our souls, the carefullest muster of our faculties, to shrift and winnow,
It's an Examination that will deserve the most precious minute of our lives, the solemnest work of our Souls, the carefullest muster of our faculties, to shrift and winnow,
and in a matter of this danger to prevent Gods inquest by our own, to display every thing to our selves, just as it shall be laid open before God in judgment, NONLATINALPHABET, Heb. iv. 13. naked and discernible as the entrals of a Creature cut down the back, where the very method of nature in its secrecies is betrayed to the eye.
and in a matter of this danger to prevent God's inquest by our own, to display every thing to our selves, just as it shall be laid open before God in judgement,, Hebrew iv. 13. naked and discernible as the entrails of a Creature Cut down the back, where the very method of nature in its secrecies is betrayed to the eye.
I say, to cut our selves up, and to search into every crany of our souls, every winding of either our understanding or affections; and observe whether any infidel thought, any infidel lust, be lodged there:
I say, to Cut our selves up, and to search into every cranny of our Souls, every winding of either our understanding or affections; and observe whither any infidel Thought, any infidel lust, be lodged there:
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that Cedron which Christ passed over when he went to suffer, Joh. xviii. 1. even that brook which Christ drank of by the way, Psal. cx. 7. And there indeed is there a remedy for infidelity,
that Cedron which christ passed over when he went to suffer, John xviii. 1. even that brook which christ drank of by the Way, Psalm cx. 7. And there indeed is there a remedy for infidelity,
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In the next place let us labour for Faith; let not his hands be stretched out any longer upon the cross to a faithless and stubborn generation. 'Twere a piece of ignorance that a Scholar would abhor to be guilty of, not to be able to understand that inscription written by Pilate in either of three languages, Jesus of Nazareth King, Joh. xix. 19. Nay for all the Gospels and Comments written on it, both by his Disciples and his works, still to be non-proficients, this would prove an accusation written in Marble, nay an Exprobration above a NONLATINALPHABET.
In the next place let us labour for Faith; let not his hands be stretched out any longer upon the cross to a faithless and stubborn generation. 'Twere a piece of ignorance that a Scholar would abhor to be guilty of, not to be able to understand that inscription written by Pilate in either of three languages, jesus of Nazareth King, John xix. 19. Nay for all the Gospels and Comments written on it, both by his Disciples and his works, still to be non-proficients, this would prove an accusation written in Marble, nay an Exprobration above a.
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In a word, Christ is still offered, and the proclamation not yet outdated, his sufferings in the Scripture proposed to every one of you to lay hold on,
In a word, christ is still offered, and the proclamation not yet outdated, his sufferings in the Scripture proposed to every one of you to lay hold on,
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and his Ministers sent as Embassadors beseeching you to be reconciled, 2 Cor. v. 20. and more then that in the Sacrament of the Eucharist, his body and blood set before our eyes to be felt and gazed on,
and his Ministers sent as ambassadors beseeching you to be reconciled, 2 Cor. v. 20. and more then that in the Sacrament of the Eucharist, his body and blood Set before our eyes to be felt and gazed on,
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Christ that bids thee repent, believe, and come unto him, is not so frivolous to command impossibilities, nor so cruel to mock our impotence. Thou mayest believe, because he bids:
christ that bids thee Repent, believe, and come unto him, is not so frivolous to command impossibilities, nor so cruel to mock our impotence. Thou Mayest believe, Because he bids:
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If thou wilt not believe, thou hast reprobated thy self, and who is to be accused that thou art not saved? But if thou wilt come in, there is sure entertainment for thee.
If thou wilt not believe, thou hast reprobated thy self, and who is to be accused that thou art not saved? But if thou wilt come in, there is sure entertainment for thee.
He that begins in Gods Councels, and never thinks fit to go about any Evangelical duty, till he can see his name writ in the book of life, must not begin to believe, till he be in Heaven;
He that begins in God's Counsels, and never thinks fit to go about any Evangelical duty, till he can see his name writ in the book of life, must not begin to believe, till he be in Heaven;
thereby we know that we are past from death to life, if we love the brethren, 1 Joh. iii. 14. And so is it also of faith, for these are inseparable graces.
thereby we know that we Are passed from death to life, if we love the brothers, 1 John iii. 14. And so is it also of faith, for these Are inseparable graces.
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So Psal xxv. 14. Prov. iii. 32. Gods secret and his Covenant being taken for his decree is said to be with them that fear him, and to be shewed to them, i. e. their very fearing of God is an evidence to them that they are his elect, with whom he hath entred Covenant.
So Psalm xxv. 14. Curae iii. 32. God's secret and his Covenant being taken for his Decree is said to be with them that Fear him, and to be showed to them, i. e. their very fearing of God is an evidence to them that they Are his elect, with whom he hath entered Covenant.
The bargain was made, the Covenant struck, and the immutability of the Persian laws are nothing to it, that whosoever believeth in him should not perish but have everlasting life, Joh. iii. 15. Wherefore in brief, let us attend the means, and let what will or can come of the End; Christ is offered to every soul here present to be a Jesus, only do thou accept of him,
The bargain was made, the Covenant struck, and the immutability of the Persian laws Are nothing to it, that whosoever Believeth in him should not perish but have everlasting life, John iii. 15. Wherefore in brief, let us attend the means, and let what will or can come of the End; christ is offered to every soul Here present to be a jesus, only do thou accept of him,
Lastly, if in this business of believing so vulgarly exposed, there yet appear some difficulties in the practice to be overcome before it prove a possible duty:
Lastly, if in this business of believing so vulgarly exposed, there yet appear Some difficulties in the practice to be overcome before it prove a possible duty:
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if delights and worldly contentments, if an hardned heart in sin, and a world of high Imaginations, refuse to submit or humble themselves to the poverty of Christ;
if delights and worldly contentment's, if an hardened heart in since, and a world of high Imaginations, refuse to submit or humble themselves to the poverty of christ;
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then must we fly, and pray to that spirit of power, to subdue, and conquer, and lead us captive to it self, to instruct us in the baseness, the nothingness,
then must we fly, and pray to that Spirit of power, to subdue, and conquer, and led us captive to it self, to instruct us in the baseness, the nothingness,
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nay the dismal, hideous wretchedness of our own estate, that so being spiritually shaken and terrified out of our carnal pride and security, we may come trembling and quaking to that Throne of Grace,
nay the dismal, hideous wretchedness of our own estate, that so being spiritually shaken and terrified out of our carnal pride and security, we may come trembling and quaking to that Throne of Grace,
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and with the hands of Faith though feeble ones, with the eye of Faith, though dimly, with a hearty sincere resigning up of our selves, we may see and apprehend,
and with the hands of Faith though feeble ones, with the eye of Faith, though dimly, with a hearty sincere resigning up of our selves, we may see and apprehend,
that we may live in Christ, and Christ in us, and having begun in the life of grace here, we may hope and attain to be accomplished with that of Glory hereafter.
that we may live in christ, and christ in us, and having begun in the life of grace Here, we may hope and attain to be accomplished with that of Glory hereafter.
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THE words in our English Translation carry somewhat in the sound, which doth not fully reach the importance of the Original, and therefore it must be the task of our Preface not to connect the Text, but clear it;
THE words in our English translation carry somewhat in the found, which does not Fully reach the importance of the Original, and Therefore it must be the task of our Preface not too connect the Text, but clear it;
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Our English setting of the words, seems to make two Propositions, and in them a direct opposition betwixt the condition of the ancient and present Gentiles that God had winked at, i.e. either approved,
Our English setting of the words, seems to make two Propositions, and in them a Direct opposition betwixt the condition of the ancient and present Gentiles that God had winked At, i.e. either approved,
or pitied, or pardoned the ignorance of the former Heathens, but now was resolved to execute justice on all that did continue in that was heretofore pardonable in them, on every one every where that did not repent.
or pitied, or pardoned the ignorance of the former heathens, but now was resolved to execute Justice on all that did continue in that was heretofore pardonable in them, on every one every where that did not Repent.
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as if he saw them not, doth now command all men every where to repent. Which you may conceive thus, by this kind of vulgar NONLATINALPHABET, or sensible proceeding in God.
as if he saw them not, does now command all men every where to Repent. Which you may conceive thus, by this kind of Vulgar, or sensible proceeding in God.
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God always is essentially and perfectly every one of his Attributes, Wisdom, Justice, Mercy, &c. but yet is said at one time to be peculiarly one Attribute, at another time another, i. e. to be at one time actually just, at another time actually merciful, according to his determination to the object.
God always is essentially and perfectly every one of his Attributes, Wisdom, justice, Mercy, etc. but yet is said At one time to be peculiarly one Attribute, At Another time Another, i. e. to be At one time actually just, At Another time actually merciful, according to his determination to the Object.
As when God fixes his eyes upon a rebellious people, whose sins are ripe for his justice, he then executes his vengeance on them as on Sodom: when he fixes his eyes upon a penitent believing people, he then doth exercise his mercy,
As when God fixes his eyes upon a rebellious people, whose Sins Are ripe for his Justice, he then executes his vengeance on them as on Sodom: when he fixes his eyes upon a penitent believing people, he then does exercise his mercy,
as on Nineveh. Now when God looks upon any part of the lapsed world on which he intends to have mercy, he suffers not his eye to be fixed or terminated on the medium betwixt his eye and them, on the sins of all their ancestors from the beginning of the world till that day;
as on Nineveh. Now when God looks upon any part of the lapsed world on which he intends to have mercy, he suffers not his eye to be fixed or terminated on the medium betwixt his eye and them, on the Sins of all their Ancestors from the beginning of the world till that day;
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So that in the first place, NONLATINALPHABET, must not be rendred by way of opposition, he winked then, but now commands, as if their former ignorance were justifiable,
So that in the First place,, must not be rendered by Way of opposition, he winked then, but now commands, as if their former ignorance were justifiable,
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And in the second place, NONLATINALPHABET, a word read but this once in all the New Testament, must be rendred, not winking at, but looking over, or not insisting upon;
And in the second place,, a word read but this once in all the New Testament, must be rendered, not winking At, but looking over, or not insisting upon;
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Now if this be not the common Attical acception of it, yet it will seem agreeable to the penning of the New Testament, in which whosoever will observe may find words and phrases which perhaps the Attick purity, perhaps Grammar, will not approve of.
Now if this be not the Common Attical acception of it, yet it will seem agreeable to the penning of the New Testament, in which whosoever will observe may find words and phrases which perhaps the Attic purity, perhaps Grammar, will not approve of.
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for so it is rendred by Stephanus, Ad ulteriora oculos convertere, and then the phrase shall be as proper as the sense, the Greek as authentical as the doctrine, that God looking over and not insisting upon the ignorance of the former Heathen, at Christs coming entred a covenant with their successors, the condition of which was, that every man every where should repent.
for so it is rendered by Stephanus, Ad ulteriora Eyes convertere, and then the phrase shall be as proper as the sense, the Greek as authentical as the Doctrine, that God looking over and not insisting upon the ignorance of the former Heathen, At Christ coming entered a Covenant with their Successors, the condition of which was, that every man every where should Repent.
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but that their successors to whom St. Paul preached, if they would repent should not be called to an accompt of their ignorance, should not fare the worse for the ignorance of their fathers;
but that their Successors to whom Saint Paul preached, if they would Repent should not be called to an account of their ignorance, should not fare the Worse for the ignorance of their Father's;
and at this drives also Chrysostome, out of whom the Scholiasts may seem to have borrowed it, their whole NONLATINALPHABET, being but NONLATINALPHABET, gleanings out of the Fathers before them.
and At this drives also Chrysostom, out of whom the Scholiasts may seem to have borrowed it, their Whole, being but, gleanings out of the Father's before them.
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of which those three lines in Leo his fourth Sermon de Passione Domini are a just Paraphrase, Nos sub veteris ignorantiae profunda nocte pereuntes, in Patriarcharum societatem, & sortem electi gregis adoptavit.
of which those three lines in Leo his fourth Sermon the Passion Domini Are a just paraphrase, Nos sub veteris ignorantiae profunda nocte pereuntes, in patriarcharum societatem, & sortem Elect Gregis adoptavit.
So then the words being represented to you in this scheme or single diagram, are the covenant of mercy made with the progeny of ignorant Heathens upon condition of repentance, in which you may observe two grand parallel lines, 1. the ignorance of the Heathen, such as in the justice of God might have provoked him to have pretermitted the whole world of succeeding Gentiles: 2. the mercy of God, not imputing their ignorance to our charge, whosoever every where to the end of the world shall repent.
So then the words being represented to you in this scheme or single diagram, Are the Covenant of mercy made with the progeny of ignorant heathens upon condition of Repentance, in which you may observe two grand parallel lines, 1. the ignorance of the Heathen, such as in the Justice of God might have provoked him to have pretermitted the Whole world of succeeding Gentiles: 2. the mercy of God, not imputing their ignorance to our charge, whosoever every where to the end of the world shall Repent.
If for the clearing of this bill we should begin our inquest at Japhet the father of the Gentiles, examine them all by their gradations, we should in the general find the evidence to run thus;
If for the clearing of this bill we should begin our inquest At Japheth the father of the Gentiles, examine them all by their gradations, we should in the general find the evidence to run thus;
as ignorance is opposed to piety or spiritual wisdom: 3. Ignorant supinely, perversly, and maliciously, as it is opposed to a simple or more excusable ignorance.
as ignorance is opposed to piety or spiritual Wisdom: 3. Ignorant supinely, perversely, and maliciously, as it is opposed to a simple or more excusable ignorance.
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then to be troubled with the retail) is this, that the beginnings of learning in all kinds was among the Jews, whilst the whole Heathen world besides was barbarously ignorant;
then to be troubled with the retail) is this, that the beginnings of learning in all Kinds was among the jews, while the Whole Heathen world beside was barbarously ignorant;
or if you will believe Patricius and his proofs, that Sem erected, and afterwards Heber enlarged Scholas Doctrinarum, Schools or Seminaries of learning, where learning was professed and taught, that Abraham, as Eusebius cites Nic. Damascenus for it, was excellent in the Mathematicks, and dispersed and communicated his knowledg in Chaldea, from whence the Aegyptians, and from them the Grecians came to them;
or if you will believe Patricius and his proofs, that Sem erected, and afterwards Heber enlarged Schools Doctrinarum, Schools or Seminaries of learning, where learning was professed and taught, that Abraham, as Eusebius cites Nicaragua Damascene for it, was excellent in the Mathematics, and dispersed and communicated his knowledge in Chaldea, from whence the egyptians, and from them the Greeks Come to them;
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that Enoch was probably judg'd by Polyhistor to be that Atlas to whom the Heathen imputed the beginning of Astronomy; that in the sum, all learning was primitive among the Hebrews,
that Enoch was probably judged by Polyhistor to be that Atlas to whom the Heathen imputed the beginning of Astronomy; that in the sum, all learning was primitive among the Hebrews,
and from them by stealth and filching some seeds of it sown in Phaenicia, Aegypt, and at last in Greece. For they make it plain by computation, that Moses (who yet was long after Enoch, and Sem, and Heber, and Abraham, all in confesso great Scholars) that Moses, I say, was 1500 years ancienter then the Greek Philosophers, that all the learning that is found or bragg'd of amongst the Grecians (whose ignorance my Text chiefly deals with, St. Paul 's discourse here being addrest to the Athenians ) was but a babe of a day old in respect of the true antiquity of learning:
and from them by stealth and filching Some seeds of it sown in Phoenicia, Egypt, and At last in Greece. For they make it plain by computation, that Moses (who yet was long After Enoch, and Sem, and Heber, and Abraham, all in Confesso great Scholars) that Moses, I say, was 1500 Years ancienter then the Greek Philosophers, that all the learning that is found or bragged of among the Greeks (whose ignorance my Text chiefly deals with, Saint Paul is discourse Here being addressed to the Athenians) was but a babe of a day old in respect of the true antiquity of learning:
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that in their stealth they were very imprudent, glean'd only that which was not worth carrying away, NONLATINALPHABET, &c. stuft their sacks, which they carried into Aegypt to buy food, only with some unprofitable chaff, with empty speculations that would puff up, not fill or nourish the soul,
that in their stealth they were very imprudent, gleaned only that which was not worth carrying away,, etc. stuffed their sacks, which they carried into Egypt to buy food, only with Some unprofitable chaff, with empty speculations that would puff up, not fill or nourish the soul,
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upon which two grounds, 1. the vanity and unprofitableness of their learning; 2. the novelty of it in respect of the Hebrews from whom they stole it afar off;
upon which two grounds, 1. the vanity and unprofitableness of their learning; 2. the novelty of it in respect of the Hebrews from whom they stole it afar off;
The Deipnosophists, the only wits of the time, are yet described by Athenaeus to imploy their study only how to get good chear a free-cost, NONLATINALPHABET, they fed deliciously, and yet were at no charge for the provision,
The Deipnosophists, the only wits of the time, Are yet described by Athenaeus to employ their study only how to get good cheer a free-cost,, they fed deliciously, and yet were At no charge for the provision,
but only in drinking, where their luxury had this excuse or pretence of religion, that it was NONLATINALPHABET, an experiment of the power of that good God which had provided such a creature as Wine for them to abuse;
but only in drinking, where their luxury had this excuse or pretence of Religion, that it was, an experiment of the power of that good God which had provided such a creature as Wine for them to abuse;
which perhaps a drunken Romish Casuist stole from them, where he allows of drinking supra modum, ad glorificandum Deum, &c. to the glorifying of God Creator of so excellent a creature, which hath the effect in it of turning men into beasts.
which perhaps a drunken Romish Casuist stole from them, where he allows of drinking supra modum, ad glorificandum God, etc. to the glorifying of God Creator of so excellent a creature, which hath the Effect in it of turning men into beasts.
and much followed by the youth, till he perswaded them from admiring such unprofitable professors, and these are observed by Plutarch, to be meer hucksters of vain-glory;
and much followed by the youth, till he persuaded them from admiring such unprofitable professors, and these Are observed by Plutarch, to be mere hucksters of vainglory;
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getting great store of money and applause from their auditors, NONLATINALPHABET, silver and popularity, but had no manner of profitable learning to bestow upon them,
getting great store of money and applause from their Auditors,, silver and popularity, but had no manner of profitable learning to bestow upon them,
as their Philosophers, Grammarians, and Rhetoricians, it will be more seasonable to our Text to examine St. Paul 's auditors here, the great speculators among them: (1.) the deepest Philosophers,
as their Philosophers, Grammarians, and Rhetoricians, it will be more seasonable to our Text to examine Saint Paul is Auditors Here, the great speculators among them: (1.) the Deepest Philosophers,
in the midst of the NONLATINALPHABET, of the Grecians, the Philosophers (saith Clem. and 'tis plain by their writings) finding out and acknowledging in private this multitude of Gods to be a prodigious vanity,
in the midst of the, of the Greeks, the Philosophers (Says Clem. and it's plain by their writings) finding out and acknowledging in private this multitude of God's to be a prodigious vanity,
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and thence called NONLATINALPHABET, is yet brought in by Aristophanes, worshipping the clouds, NONLATINALPHABET, &c. and by a more friendly Historian described addressing a sacrifice to Aesculapius, being at the point of death.
and thence called, is yet brought in by Aristophanes, worshipping the Clouds,, etc. and by a more friendly Historian described addressing a sacrifice to Aesculapius, being At the point of death.
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So that in brief, the Philosophers disliking the vulgar superstition went to School, faith Clem. to the Persian Magi, and of them learnt a more Scholastick Atheism.
So that in brief, the Philosophers disliking the Vulgar Superstition went to School, faith Clem. to the Persian Magi, and of them learned a more Scholastic Atheism.
The worship of those venerable Elements, which because they were the beginnings, out of which natural bodies were composed, were by these naturalists admired and worshipped instead of the God of nature.
The worship of those venerable Elements, which Because they were the beginnings, out of which natural bodies were composed, were by these naturalists admired and worshipped instead of the God of nature.
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From which a man may plainly judg of the beginning and ground of the general Atheism of Philosophers, that it was a superficial knowledge of Philosophy, the sight of second causes and dwelling on them,
From which a man may plainly judge of the beginning and ground of the general Atheism of Philosophers, that it was a superficial knowledge of Philosophy, the sighed of second Causes and Dwelling on them,
but there were many hindrances which kept them groveling on the earth, not able to ascend this ladder. 1. They wanted that NONLATINALPHABET, which Aphrod. on the Topicks speaks of, that kindly, familiar good temper, or disposition of the soul NONLATINALPHABET, by which the mind is able to find out and judge of truth;
but there were many hindrances which kept them groveling on the earth, not able to ascend this ladder. 1. They wanted that, which Aphrod. on the Topicks speaks of, that kindly, familiar good temper, or disposition of the soul, by which the mind is able to find out and judge of truth;
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they wanted that either natural harmony, or spiritual concord of the powers of the soul, by which it is able to reach those things which now in corrupt nature, are only spiritually discerned.
they wanted that either natural harmony, or spiritual concord of the Powers of the soul, by which it is able to reach those things which now in corrupt nature, Are only spiritually discerned.
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but Aliens from the Commonwealth of Israel, were therefore not able to look up toward the Light, (as 'tis observed of the bastard-brood of Eagles ) or consequently to discern that inaccessible light, till they were received into the Covenant,
but Aliens from the Commonwealth of Israel, were Therefore not able to look up towards the Light, (as it's observed of the Bastard brood of Eagles) or consequently to discern that inaccessible Light, till they were received into the Covenant,
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as Philoponus observes in Schol. on the books de animâ, NONLATINALPHABET, &c. When we have a mind to betake our selves to divine speculation, our fancy comes in, NONLATINALPHABET, raises such a tempest in us,
as Philoponus observes in Schol. on the books de animâ,, etc. When we have a mind to betake our selves to divine speculation, our fancy comes in,, raises such a tempest in us,
and this disorder of the fancy doth perpetually attend the soul, even in the fairest weather, in its greatest calm and serenity of affections, NONLATINALPHABET, &c. saith Plato, even when the soul is free from its ordinary distractions,
and this disorder of the fancy does perpetually attend the soul, even in the Fairest weather, in its greatest Cam and serenity of affections,, etc. Says Plato, even when the soul is free from its ordinary distractions,
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and it is the study of the Mathematicks, NONLATINALPHABET &c. Let young men be brought up in the study of the Mathematicks, to some acquaintance with an incorporeous nature:
and it is the study of the Mathematics, etc. Let young men be brought up in the study of the Mathematics, to Some acquaintance with an incorporeous nature:
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but how unprofitable a remedy this study of the Mathematicks was, to the purpose of preparing the soul to a right conceit of God, I doubt not but he himself afterwards found,
but how unprofitable a remedy this study of the Mathematics was, to the purpose of preparing the soul to a right conceit of God, I doubt not but he himself afterwards found,
when he turned Christian, and saw how far their Mathematical and Metaphysical abstractions, fell below those purest Theological conceits, of which only grace could make him capable.
when he turned Christian, and saw how Far their Mathematical and Metaphysical abstractions, fell below those Purest Theological conceits, of which only grace could make him capable.
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That I be not too large and confused in this discourse, let us pitch upon Aristotle one of the latest of the ancient Philosophers, not above 340 years before Christ, who therefore seeing the vanities,
That I be not too large and confused in this discourse, let us pitch upon Aristotle one of the latest of the ancient Philosophers, not above 340 Years before christ, who Therefore seeing the vanities,
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and indeed the Colen Divines had such an opinion of his skill and expressions that way, that in their Tract of Aristotle 's Salvation, they define him to be Christs Praecursor in Naturalibus, as John Baptist was in gratuitis. But in brief,
and indeed the Colen Divines had such an opinion of his skill and expressions that Way, that in their Tract of Aristotle is Salvation, they define him to be Christ Precursor in Naturalibus, as John Baptist was in gratuitis. But in brief,
if we examine him, we shall find him much otherwise, as stupid in the affairs of 1. God, 2. The soul, 3. Happiness, as any of his fellow Gentiles ▪ If the book NONLATINALPHABET, were his own legitimate work, a man might guess that he saw something,
if we examine him, we shall find him much otherwise, as stupid in the affairs of 1. God, 2. The soul, 3. Happiness, as any of his fellow Gentiles ▪ If the book, were his own legitimate work, a man might guess that he saw something,
The man might seem somewhat tender of God, as if being but newly come acquainted with him he were afraid to put him to too much pains, as judging it NONLATINALPHABET, &c. neither comely nor befitting the Majesty of a God, to interest himself in every action upon earth.
The man might seem somewhat tender of God, as if being but newly come acquainted with him he were afraid to put him to too much pains, as judging it, etc. neither comely nor befitting the Majesty of a God, to Interest himself in every actium upon earth.
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It might seem a reverence and awe which made him provide the same course for God, which he saw used in the Courts of Susa and Ecbatana, where the King (saith he) lived invisible in his Palace,
It might seem a Reverence and awe which made him provide the same course for God, which he saw used in the Courts of Susa and Ecbatana, where the King (Says he) lived invisible in his Palace,
But this book being not of the same complexion with the rest of his Philosophy is shrewdly guest to be a spurious issue of latter times, entitled to Aristotle and translated by Apuleius, but not owned by its brethren, the rest of his books of Philosophy;
But this book being not of the same complexion with the rest of his Philosophy is shrewdly guest to be a spurious issue of latter times, entitled to Aristotle and translated by Apuleius, but not owned by its brothers, the rest of his books of Philosophy;
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and affirming that there was one God there the cause of all things, and rather then he will credit him, he commends Parmenides for a subtle fellow, who said nothing at all,
and affirming that there was one God there the cause of all things, and rather then he will credit him, he commends Parmenides for a subtle fellow, who said nothing At all,
Concerning his knowledge of the soul, 'tis Philoponus his observation of him, that he perswades only the more understanding, laborious, judicious sort to be his Auditors in that subject, NONLATINALPHABET, &c. But dehorts men of meaner vulgar parts, less intent to their study, from medling at all with this science about the soul, for he plainly tells them in his first de anima, 'tis too hard for any ordinary capacity,
Concerning his knowledge of the soul, it's Philoponus his observation of him, that he persuades only the more understanding, laborious, judicious sort to be his Auditors in that Subject,, etc. But dehorts men of meaner Vulgar parts, less intent to their study, from meddling At all with this science about the soul, for he plainly tells them in his First de anima, it's too hard for any ordinary capacity,
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The truth is, these were but shifts of pride, and ambitious pretences to cloak a palpable ignorance, under the habit of mysterious, deep speculation: when alas poor man!
The truth is, these were but shifts of pride, and ambitious pretences to cloak a palpable ignorance, under the habit of mysterious, deep speculation: when alas poor man!
all that which he knew, or wrote of the soul was scarce worth learning, only enough to confute his fellow ignorant Philosophers, to puzzle others, to puff up himself:
all that which he knew, or wrote of the soul was scarce worth learning, only enough to confute his fellow ignorant Philosophers, to puzzle Others, to puff up himself:
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and seasonably enough have defined the fountain of happiness there, in Ethicks, but in the 10. c. it appears that it was no pretermission, but ignorance;
and seasonably enough have defined the fountain of happiness there, in Ethics, but in the 10. c. it appears that it was no pretermission, but ignorance;
For there mentioning happiness and miserableness after death, (where he might have shewed his skill if he had had any) he plainly betrays himself an arrant naturalist in defining all the felicity,
For there mentioning happiness and miserableness After death, (where he might have showed his skill if he had had any) he plainly betrays himself an arrant naturalist in defining all the felicity,
and misery to be the good or ill proof of their friends and children left behind them, which are to them being dead, happiness or miseries, NONLATINALPHABET, of which they are not any way sensible.
and misery to be the good or ill proof of their Friends and children left behind them, which Are to them being dead, happiness or misery's,, of which they Are not any Way sensible.
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but as they were driven upon him by the necessity of their study, which from the second causes, necessarily lead them in a chain to some view of the first mover,
but as they were driven upon him by the necessity of their study, which from the second Causes, necessarily led them in a chain to Some view of the First mover,
and then some of them either frighted with the light, or despairing of their own abilities, were terrified or discouraged from any farther search, some few others sought after him but as Aristotle saith the Geometer doth, after a right line only, NONLATINALPHABET,
and then Some of them either frighted with the Light, or despairing of their own abilities, were terrified or discouraged from any farther search, Some few Others sought After him but as Aristotle Says the Geometer does, After a right line only,,
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For generally whensoever any action drove them on any subject which intrenched on Divinity, you shall find them more flat then ordinary, not handling it according to any manner of accuracy or sharpness,
For generally whensoever any actium drove them on any Subject which entrenched on Divinity, you shall find them more flat then ordinary, not handling it according to any manner of accuracy or sharpness,
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but only NONLATINALPHABET, only as much use or as little as their study in the search of things constrained them to, and then for most part they fly off abruptly,
but only, only as much use or as little as their study in the search of things constrained them to, and then for most part they fly off abruptly,
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Whence Aristotle observes, that the whole Tract de causis was obscurely and inartificially handled by the ancients, and if sometimes they spake to the purpose, 'twas as unskilful, unexercised fencers NONLATINALPHABET, they lay on, and sometimes strike a lucky blow or two,
Whence Aristotle observes, that the Whole Tract de Causis was obscurely and inartificially handled by the ancients, and if sometime they spoke to the purpose, 'twas as unskilful, unexercised fencers, they lay on, and sometime strike a lucky blow or two,
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but more by chance then skill, sometimes letting fall from their pens those truths which never entred their understandings, as Theophilus ad Aulo. observes of Homer and Hesiod, that being inspired by their Muses, i. e.
but more by chance then skill, sometime letting fallen from their pens those truths which never entered their understandings, as Theophilus and Aulo. observes of Homer and Hesiod, that being inspired by their Muses, i. e.
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the devil, spake according to that spirit, lyes and fables, and exact Atheism, and yet sometimes would stumble upon a truth of Divinity, as men possest with Devils, did sometimes confess Christ, and the evil spirits being adjured by his name, came out and confest themselves to be devils.
the Devil, spoke according to that Spirit, lies and fables, and exact Atheism, and yet sometime would Stumble upon a truth of Divinity, as men possessed with Devils, did sometime confess christ, and the evil spirits being adjured by his name, Come out and confessed themselves to be Devils.
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Aristotle 1 Met. 2. being elevated above ordinary in his discourse about wisdom, confesses the Knowledg of God to be the best Knowledg and most honourable of all, but of no manner of use or necessity;
Aristotle 1 Met. 2. being elevated above ordinary in his discourse about Wisdom, Confesses the Knowledge of God to be the best Knowledge and most honourable of all, but of no manner of use or necessity;
NONLATINALPHABET, &c. No knowledg is better then this, yet none more unnecessary, as if the Evidence of truth made him confess the nobility of this wisdom,
, etc. No knowledge is better then this, yet none more unnecessary, as if the Evidence of truth made him confess the Nobilt of this Wisdom,
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But that I may not charge the accusation too hard upon Aristotle above others, and take as much pains to damn him as the Colen Divines did to save him, we will deal more at large,
But that I may not charge the accusation too hard upon Aristotle above Others, and take as much pains to damn him as the Colen Divines did to save him, we will deal more At large,
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as Aristotle prescribes his wise men, 1 Met. and rip up to you the unexcusableness of the heathen ignorance in general: 1. by the authority of Clemens, who is guest to be one of their kindest patrons in his NONLATINALPHABET.
as Aristotle prescribes his wise men, 1 Met. and rip up to you the unexcusableness of the heathen ignorance in general: 1. by the Authority of Clemens, who is guest to be one of their Kindest Patrons in his.
where having cited many testimonies out of them, concerning the unity, he concludes thus, NONLATINALPHABET, &c. Seeing that the Heathen had some sparks of the divine truth, some gleanings out of the written word,
where having cited many testimonies out of them, Concerning the unity, he concludes thus,, etc. Seeing that the Heathen had Some sparks of the divine truth, Some gleanings out of the written word,
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or mercy, as here the Apostle useth ignorance, when he might have said impiety. For sure if the accusation run thus, that the word of God was revealed to them,
or mercy, as Here the Apostle uses ignorance, when he might have said impiety. For sure if the accusation run thus, that the word of God was revealed to them,
NONLATINALPHABET, &c. whatsoever an ignorant man or fool doth, is unholy and wicked necessarily; ignorance being NONLATINALPHABET, a species of madness, and no mad-man being capable of any sober action;
, etc. whatsoever an ignorant man or fool does, is unholy and wicked necessarily; ignorance being, a species of madness, and no madman being capable of any Sobrium actium;
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if it had an impure influence upon all their actions, then was it malicious and full of guilt. 2. Their chief ground that sustained and continued their ignorance proves it to be not blind but affected, which ground you shall find by the Heathen objection in Clem. to be a resolution not to change the religion of their fathers.
if it had an impure influence upon all their actions, then was it malicious and full of guilt. 2. Their chief ground that sustained and continued their ignorance Proves it to be not blind but affected, which ground you shall find by the Heathen objection in Clem. to be a resolution not to change the Religion of their Father's.
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NONLATINALPHABET, &c. 'tis not possible that ever any nation should hate and fly from this greatest blessing that ever was bestowed upon mankind, to wit, the knowledg and worship of God,
, etc. it's not possible that ever any Nation should hate and fly from this greatest blessing that ever was bestowed upon mankind, to wit, the knowledge and worship of God,
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Hence it is that Athenagor as in his Treaty with Commodus for the Christians, •o•ders much that among so many Laws made yearly in Rome, there was not one enacted NONLATINALPHABET, that men should forsake the customs of their fathers, which were any way absurd.
Hence it is that Athenagoras as in his Treaty with Commodus for the Christians, •o•ders much that among so many Laws made yearly in Room, there was not one enacted, that men should forsake the customs of their Father's, which were any Way absurd.
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From whence he falls straight to their absurd Deities, as if it being made lawful to relinquish ridiculous customs there would be no plea left for their ridiculous gods.
From whence he falls straight to their absurd Deities, as if it being made lawful to relinquish ridiculous customs there would be no plea left for their ridiculous God's.
So Eusebius Praep. l. 2. makes the cause of the continuance of superstition to be, that no man dared to move those things which ancient custom of the Country had authorized;
So Eusebius Praep l. 2. makes the cause of the Continuance of Superstition to be, that no man dared to move those things which ancient custom of the Country had authorized;
and so also in his fourth book, where to bring in Christianity was accounted NONLATINALPHABET, to change things that were fixt, NONLATINALPHABET, &c. and to be pragmatical, friends of innovation; and so 'tis plain they esteemed St. Paul, and hated him in that name,
and so also in his fourth book, where to bring in Christianity was accounted, to change things that were fixed,, etc. and to be pragmatical, Friends of innovation; and so it's plain they esteemed Saint Paul, and hated him in that name,
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as an Innovator, because he preached unto them Jesus and the resurrection, Acts 17. 18. So Acts the 16. 21. St. Paul is said to teach customs which were not lawful for them to receive nor observe, being Romans, because, saith Casaubon out of Dio, 'twas not lawful for the Romans to innovate any thing in religion,
as an Innovator, Because he preached unto them jesus and the resurrection, Acts 17. 18. So Acts the 16. 21. Saint Paul is said to teach customs which were not lawful for them to receive nor observe, being Romans, Because, Says Casaubon out of Dio, 'twas not lawful for the Roman to innovate any thing in Religion,
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So that if (as hath been proved) their not acknowledging of the true God was grounded upon a perverse resolution, not to change any custom of their fathers, either in opinion or practice,
So that if (as hath been proved) their not acknowledging of the true God was grounded upon a perverse resolution, not to change any custom of their Father's, either in opinion or practice,
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though never so absurd, then was the ignorance (or as St. Paul might have called it, the idolatry ) of those times impious, affected, not a natural blindness,
though never so absurd, then was the ignorance (or as Saint Paul might have called it, the idolatry) of those times impious, affected, not a natural blindness,
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which we might further prove by shewing you thirdly, how their learning or NONLATINALPHABET, which might be proved an excellent preparative to religion, their Philosophy, which was to them as the Law to the Jews, by their using of it to a perverse end grew ordinarily very pernicious to them. 4. How that those which knew most, and were at the top of prophane knowledge, did then fall most desperately headlong into Atheism; as Hippocrates observes, that NONLATINALPHABET,
which we might further prove by showing you Thirdly, how their learning or, which might be proved an excellent preparative to Religion, their Philosophy, which was to them as the Law to the jews, by their using of it to a perverse end grew ordinarily very pernicious to them. 4. How that those which knew most, and were At the top of profane knowledge, did then fallen most desperately headlong into Atheism; as Hippocrates observes, that,
and St. Basil, that NONLATINALPHABET, the most perfect constitution of body, so of the soul, is most dangerous if not sustained with good care and wisdom. 5. How they always forged lies to scandal the people of God, as Manetho the famous Egyptian Historian saith, that Moses and the Jews were banished out of Aegypt, NONLATINALPHABET, because of an infectious leprosie that overspread the Jews,
and Saint Basil, that, the most perfect constitution of body, so of the soul, is most dangerous if not sustained with good care and Wisdom. 5. How they always forged lies to scandal the people of God, as Manetho the famous Egyptian Historian Says, that Moses and the jews were banished out of Egypt,, Because of an infectious leprosy that overspread the jews,
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as Theophilus cites it, and Justine out of Trogus, and also Tacitus; and the Primitive Christians were branded and abomined by them for three special faults, which they were little likely to be guilty of: 1. Atheism, 2. Eating their Children, 3. Incestuous, common using of women, as we find them set down and confuted by Athen. in his Treaty or Apology, and Theophilus ad Autol, &c. 6. By their own confession,
as Theophilus cites it, and Justin out of Trogus, and also Tacitus; and the Primitive Christians were branded and abomined by them for three special Faults, which they were little likely to be guilty of: 1. Atheism, 2. Eating their Children, 3. Incestuous, Common using of women, as we find them Set down and confuted by Athena in his Treaty or Apology, and Theophilus and Autol, etc. 6. By their own Confessi,
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as of Plato to his friend, when he wrote in earnest, and secretly acknowledging the unity which he openly denied against his conscience and the light of reason in him,
as of Plato to his friend, when he wrote in earnest, and secretly acknowledging the unity which he openly denied against his conscience and the Light of reason in him,
and Orpheus the inventer of the NONLATINALPHABET, professing and worshipping 365 Gods all his life time, at his death left in his will NONLATINALPHABET, that, however he had perswaded them all the while, there was indeed but one God.
and Orpheus the inventer of the, professing and worshipping 365 God's all his life time, At his death left in his will, that, however he had persuaded them all the while, there was indeed but one God.
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If I could insist upon any or each of these, it would be most evident, what I hope now at last is proved enough, that the ignorance of those times was not simple, blind ignorance, but malign, perverse, sacrilegious, affected, stubborn, wilful, I had almost said, knowing ignorance in them, which being the thing we first promised to demonstrate, we must next make up the Proposition which is yet imperfect, to wit, that ignorance in these Heathen, in Gods justice, might have provoked him to have pretermitted the whole world of succeeding Gentiles, which I must dispatch only in a word,
If I could insist upon any or each of these, it would be most evident, what I hope now At last is proved enough, that the ignorance of those times was not simple, blind ignorance, but malign, perverse, sacrilegious, affected, stubborn, wilful, I had almost said, knowing ignorance in them, which being the thing we First promised to demonstrate, we must next make up the Proposition which is yet imperfect, to wit, that ignorance in these Heathen, in God's Justice, might have provoked him to have pretermitted the Whole world of succeeding Gentiles, which I must dispatch only in a word,
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because I would fain descend to Application, which I intended to be the main, but the improvident expence of my time hath now lest only to be the close of my discourse.
Because I would fain descend to Application, which I intended to be the main, but the improvident expense of my time hath now lest only to be the close of my discourse.
but prophaneness, and a prophaneness so Epidemical over all the Gentiles, so inbred and naturalized among them, that it was even become their property, radicated in their mythical times,
but profaneness, and a profaneness so Epidemical over all the Gentiles, so inbred and naturalized among them, that it was even become their property, radicated in their mythical times,
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So that if either a natural man with the eye of reason, or a spiritual man by observation of Gods other acts of justice, should look upon the Gentiles in that state which they were in at Christs coming, all of them damnable superstitious,
So that if either a natural man with the eye of reason, or a spiritual man by observation of God's other acts of Justice, should look upon the Gentiles in that state which they were in At Christ coming, all of them damnable superstitious,
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or rather idolatrous in their worship: all of them damnable prophane in their lives, and which was worse, all of them peremptorily resolved, and by a law of homage to the customs of their fathers necessarily engaged to continue in the road of damnation, he would certainly give the whole succession of them over as desperate people, infinitely beyond hopes or probability of salvation.
or rather idolatrous in their worship: all of them damnable profane in their lives, and which was Worse, all of them peremptorily resolved, and by a law of homage to the customs of their Father's necessarily engaged to continue in the road of damnation, he would Certainly give the Whole succession of them over as desperate people, infinitely beyond hope's or probability of salvation.
And this may appear by St. Peter in the 10. of the Acts, where this very thing, that the Gentiles should be called, was so incredible a mystery, that he was fain to be cast into a trance,
And this may appear by Saint Peter in the 10. of the Acts, where this very thing, that the Gentiles should be called, was so incredible a mystery, that he was fain to be cast into a trance,
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And at last, when by the assurance of the spirit, verse 15. and the Heathen Cornelius his discourse with him, he was plainly convinced what otherwise he never dreamt possible, that God had a design of mercy on the Gentiles, he breaks out into a phrase both of acknowledgment and admiration, Of a truth I perceive, &c, verse 34. and that you may not judg it was one single Doctors opinion, 'tis added, verse 45. And they of the Circumcision which believed were astonished,
And At last, when by the assurance of the Spirit, verse 15. and the Heathen Cornelius his discourse with him, he was plainly convinced what otherwise he never dreamed possible, that God had a Design of mercy on the Gentiles, he breaks out into a phrase both of acknowledgment and admiration, Of a truth I perceive, etc., verse 34. and that you may not judge it was one single Doctors opinion, it's added, verse 45. And they of the Circumcision which believed were astonished,
Nay, in the 3. to the Ephesians verse 10. it is plain, that the calling of the Gentiles was so strange a thing, that the Angels themselves knew not of it till it was effected.
Nay, in the 3. to the Ephesians verse 10. it is plain, that the calling of the Gentiles was so strange a thing, that the Angels themselves knew not of it till it was effected.
For this was the mystery which from the beginning of the world had been hid in God, verse 9. which was now made known by the Church to principalities and powers, v. 10. The brief plain meaning of which hard place is, that by S. Paul 's preaching to the Gentiles, by this new work done in the Church, to wit, the calling of the Gentiles, the Angels came to understand somewhat, which was before too obscure for them, till it was explained by the event,
For this was the mystery which from the beginning of the world had been hid in God, verse 9. which was now made known by the Church to principalities and Powers, v. 10. The brief plain meaning of which hard place is, that by S. Paul is preaching to the Gentiles, by this new work done in the Church, to wit, the calling of the Gentiles, the Angels Come to understand somewhat, which was before too Obscure for them, till it was explained by the event,
and their disease NONLATINALPHABET, very, very mortal; as that God when he would mend a people he punisheth them with afflictions, when he intends to stop a current of impetuous sinners, he lays the ax to the root, in a NONLATINALPHABET or total subversion of them:
and their disease, very, very Mortal; as that God when he would mend a people he Punisheth them with afflictions, when he intends to stop a current of impetuous Sinners, he lays the ax to the root, in a or total subversion of them:
when he leaves a nation to it self, and the very judgment laid upon them makes them only less capable of mercy; then is it much to be feared that God hath little mercy intended for that people, their desertion being a forerunner of judgment without mercy. 2. I might prove it ab exemplo, and that exactly with a nec datur dissimile in Scripture, that the nine Monarchies which the learned observe in Scripture, were each of them destroyed for idolatry, in which sin the Heathen now received to mercy, surpass all the precedent world,
when he leaves a Nation to it self, and the very judgement laid upon them makes them only less capable of mercy; then is it much to be feared that God hath little mercy intended for that people, their desertion being a forerunner of judgement without mercy. 2. I might prove it ab exemplo, and that exactly with a nec datur dissimile in Scripture, that the nine Monarchies which the learned observe in Scripture, were each of them destroyed for idolatry, in which since the Heathen now received to mercy, surpass all the precedent world,
These and the like arguments I purposely omit, as concerning St. Peter 's vision mentioned before out of the 10. of the Acts sufficiently to clear the point,
These and the like Arguments I purposely omit, as Concerning Saint Peter is vision mentioned before out of the 10. of the Acts sufficiently to clear the point,
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for which we ought to set apart some tithe, or other portion of time, in which we are to call our selves to an account for all the general guilts, for all those more Catholick engagements that either our stock, our nation, the sins of our progenitors back to the beginning of the world,
for which we ought to Set apart Some tithe, or other portion of time, in which we Are to call our selves to an account for all the general guilts, for all those more Catholic engagements that either our stock, our Nation, the Sins of our progenitors back to the beginning of the world,
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To pass by that ranker guilt of actual sins (for which I trust every man here hath daily some solemn Assizes to arraign himself) my Text will afford us yet some farther indictments;
To pass by that ranker guilt of actual Sins (for which I trust every man Here hath daily Some solemn Assizes to arraign himself) my Text will afford us yet Some farther indictments;
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if 1700 years ago our father were then an Amorite, and mother an Hittite, if we being then in their loyns, were inclosed in the compass of their Idolatry;
if 1700 Years ago our father were then an Amorite, and mother an Hittite, if we being then in their loins, were enclosed in the compass of their Idolatry;
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and as all in Adam, so besides that we again in the Gentilism of our Fathers were all deeply plunged in a double common damnation; how are we to humble our selves infinitely above measure;
and as all in Adam, so beside that we again in the Gentilism of our Father's were all deeply plunged in a double Common damnation; how Are we to humble our selves infinitely above measure;
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to stretch, and wrack, and torture every power of our souls to its extent, thereby to inlarge and aggravate the measure of this guilt against our selves, which hitherto perhaps we have not taken notice of? There is not a better NONLATINALPHABET in the world, no more powerful medicine for the softning of the soul,
to stretch, and wrack, and torture every power of our Souls to its extent, thereby to enlarge and aggravate the measure of this guilt against our selves, which hitherto perhaps we have not taken notice of? There is not a better in the world, no more powerful medicine for the softening of the soul,
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For 'tis impossible for him, who hath fully valued the weight of his general guilts, each of which hath lead enough to sink the most corky, vain, fluctuating, proud, stubborn heart in the world;
For it's impossible for him, who hath Fully valued the weight of his general guilts, each of which hath led enough to sink the most corky, vain, fluctuating, proud, stubborn heart in the world;
This very one meditation that we all here might justly have been left in Heathenism, and that the sins of the Heathens shall be imputed to us their children,
This very one meditation that we all Here might justly have been left in Heathenism, and that the Sins of the heathens shall be imputed to us their children,
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if we do not repent is enough to loosen the toughest, strongest spirit, to melt the flintiest heart, to humble the most elevated soul, to habituate it with such a sense of its common miseries, that it shall never have courage or confidence to venter on the danger of particular Rebellions.
if we do not Repent is enough to loosen the toughest, Strongest Spirit, to melt the flintiest heart, to humble the most elevated soul, to habituate it with such a sense of its Common misery's, that it shall never have courage or confidence to venture on the danger of particular Rebellions.
2. From the view of their ignorance or impiety, which was of so hainous importance, to examine our selves by their indictment, 1. for our learning; 2. for our lives; 3. for the life of grace in us. 1. For our learning, Whether that be not mixed with a great deal of Atheistical ignorance, with a delight,
2. From the view of their ignorance or impiety, which was of so heinous importance, to examine our selves by their indictment, 1. for our learning; 2. for our lives; 3. for the life of grace in us. 1. For our learning, Whither that be not mixed with a great deal of Atheistical ignorance, with a delight,
whether we have not sacrificed the liveliest and spritefullest part of our age, and souls in these Philological and Physical disquisitions, which if they have not a perpetual aspect and aim at Divinity, if they be not set upon in that respect,
whither we have not sacrificed the Liveliest and spritefullest part of our age, and Souls in these Philological and Physical disquisitions, which if they have not a perpetual aspect and aim At Divinity, if they be not Set upon in that respect,
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Whether out of our circle of humane heathen learning, whence the Fathers produced precious antidotes, we have not suckt the poyson of unhallowed vanity,
Whither out of our circle of humane heathen learning, whence the Father's produced precious antidotes, we have not sucked the poison of unhallowed vanity,
as trusting to our selves, or wit and good parts, like the Philosophers in Athenagoras, NONLATINALPHABET, &c. not vouchsafing to be taught by God even in matters of religion,
as trusting to our selves, or wit and good parts, like the Philosophers in Athenagoras,, etc. not vouchsafing to be taught by God even in matters of Religion,
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Again, in making our study an instrument only to satisfie our curiosity, NONLATINALPHABET, only as speculators of some unknown truths, not intending or desiring thereby either to promote vertue, good works, or the Kingdom of God in our selves, or which is the ultimate end (which only commends and blesses our study or knowledge) the glory of God in others.
Again, in making our study an Instrument only to satisfy our curiosity,, only as speculators of Some unknown truths, not intending or desiring thereby either to promote virtue, good works, or the Kingdom of God in our selves, or which is the ultimate end (which only commends and Blesses our study or knowledge) the glory of God in Others.
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or that NONLATINALPHABET, that earthly unknown God (whom we have no one name for, and therefore is called at large) the God of the world; Whether we do not with as much zeal,
or that, that earthly unknown God (whom we have not one name for, and Therefore is called At large) the God of the world; Whither we do not with as much zeal,
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and move, and grow, and see, but understand nothing; and 'tis our regeneration by which we raise our selves NONLATINALPHABET, from being still meer Gentiles: and Tatianus farther;
and move, and grow, and see, but understand nothing; and it's our regeneration by which we raise our selves, from being still mere Gentiles: and Tatianus farther;
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So that in fine, neither cur reason, nor Christian profession, distinguisheth us either from beast or Gentiles, only the spirit is the formalis ratio by which we excel and differ from the Heathen sons of darkness. Wherefore, I say, to conclude, we must in the clearest calm and serenity of our souls make a most earnest search and inquest on our selves,
So that in fine, neither cur reason, nor Christian profession, Distinguisheth us either from beast or Gentiles, only the Spirit is the Formalis ratio by which we excel and differ from the Heathen Sons of darkness. Wherefore, I say, to conclude, we must in the Clearest Cam and serenity of our Souls make a most earnest search and inquest on our selves,
and if we find our selves still Gentiles, and (which is worse then that) still senseless of that our condition, we must strive, and work, and pray our selves our of it,
and if we find our selves still Gentiles, and (which is Worse then that) still senseless of that our condition, we must strive, and work, and pray our selves our of it,
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and not suffer the temptations of the flesh, the temptations of our nature, the temptations of the world, nay, the temptations of our secular, proud learning lull us one minute longer in that carnal security,
and not suffer the temptations of the Flesh, the temptations of our nature, the temptations of the world, nay, the temptations of our secular, proud learning lull us one minute longer in that carnal security,
THEY which come from either mean or dishonoured Progenitors, will desire to make up their fathers defect by their own industry, NONLATINALPHABET, saith Leo in his Tacticks, Will be more forward to undertake any valiant enterprize, to recover that reputation, which their Ancestors cowardice and unworthy carriage forfeited.
THEY which come from either mean or dishonoured Progenitors, will desire to make up their Father's defect by their own industry,, Says Leo in his Tactics, Will be more forward to undertake any valiant enterprise, to recover that reputation, which their Ancestors cowardice and unworthy carriage forfeited.
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So doth it nearly concern the son of a bankrupt, to set upon all the courses of Thrift, and stratagems of fiugality, to get out of that hereditary poverty in which his fathers improvidence had engaged him.
So does it nearly concern the son of a bankrupt, to Set upon all the courses of Thrift, and stratagems of fiugality, to get out of that hereditary poverty in which his Father's improvidence had engaged him.
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Thus is it also in the poverty and bankrupt estate of the Soul: they who come from prodigal Ancestors, which have embezled all the riches of Gods mercy, spent profusely all the light of nature,
Thus is it also in the poverty and bankrupt estate of the Soul: they who come from prodigal Ancestors, which have embezzled all the riches of God's mercy, spent profusely all the Light of nature,
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and will, in probability, be so wise and careful as to lay some strict obligations on themselves, to strive to some perfection in those particulars which their Ancestors fail'd in:
and will, in probability, be so wise and careful as to lay Some strict obligations on themselves, to strive to Some perfection in those particulars which their Ancestors failed in:
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that if the Gentiles were perversly blind, and resolutely, peremptorily ignorant, then must their Progeny strive to wipe off the guilt and avoid the punishment of their ignorance. Now this ignorance of theirs being not only by Clemens and the fathers,
that if the Gentiles were perversely blind, and resolutely, peremptorily ignorant, then must their Progeny strive to wipe off the guilt and avoid the punishment of their ignorance. Now this ignorance of theirs being not only by Clemens and the Father's,
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The only way for us, the successors of these ignorant Gentiles to repair those ruins, to renew the Image of God in our selves, which their Idolatrous ignorance defaced, must be to take the opposite course to them,
The only Way for us, the Successors of these ignorant Gentiles to repair those ruins, to renew the Image of God in our selves, which their Idolatrous ignorance defaced, must be to take the opposite course to them,
and to provide our remedy antiparallel to their disease, ( i. e. ) in respect of their simple ignorance, to labour for knowledge, in respect of the effects of their ignorance, idolatry, prophaneness,
and to provide our remedy antiparallel to their disease, (i. e.) in respect of their simple ignorance, to labour for knowledge, in respect of the effects of their ignorance, idolatry, profaneness,
and vertually all kind of sin, then to esteem repentance the greatest knowledge, to approve and second the force and method of St. Paul 's argument, to prescribe our selves whatever God commands.
and virtually all kind of since, then to esteem Repentance the greatest knowledge, to approve and second the force and method of Saint Paul is argument, to prescribe our selves whatever God commands.
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We have heretofore divided these words, and in them handled already the ignorance of the ancient Heathen, which in the justice of God might have provoked him to have pretermitted the whole world of succeeding Gentiles.
We have heretofore divided these words, and in them handled already the ignorance of the ancient Heathen, which in the Justice of God might have provoked him to have pretermitted the Whole world of succeeding Gentiles.
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And in this you must consider, first Gods Covenant made with the Gentiles, or the receiving them into the Church, deduced out of these words, But now commands, for all to whom God makes known his commands, are by that very cognizance known to be parts of his Church;
And in this you must Consider, First God's Covenant made with the Gentiles, or the receiving them into the Church, deduced out of these words, But now commands, for all to whom God makes known his commands, Are by that very cognizance known to be parts of his Church;
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Secondly the condition it self, in the last words, to repent. And then lastly the extent of both; the latitude of the persons with whom this covenant is made,
Secondly the condition it self, in the last words, to Repent. And then lastly the extent of both; the latitude of the Persons with whom this Covenant is made,
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To express it more generally, they are call'd natural members of a Kingdom, who are tyed to obedience, to all laws or customs national, who are engaged in the common burthens,
To express it more generally, they Are called natural members of a Kingdom, who Are tied to Obedience, to all laws or customs national, who Are engaged in the Common burdens,
as well as priviledges, the services, as well as benefits of a subject. The Ecclesiastical Canons are meant and exhibited only to those, who are either in truth,
as well as privileges, the services, as well as benefits of a Subject. The Ecclesiastical Canonas Are meant and exhibited only to those, who Are either in truth,
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The orders and peculiar laws of a City or Country are directed to those who are either cives, or civitate donati; and our oaths and obligations to these,
The order and peculiar laws of a city or Country Are directed to those who Are either cives, or Civitate Donati; and our Oaths and obligations to these,
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Now to whomsoever these Laws and commands do belong, whosoever is thus entertained, and admitted into services, is partaker also of all advantages which belong to a member of a family;
Now to whomsoever these Laws and commands do belong, whosoever is thus entertained, and admitted into services, is partaker also of all advantages which belong to a member of a family;
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And this briefly is the state of the Gentiles here in the Text, who, in that God commands them here to repent (which is the law and condition of the New Testament) are judged upon these grounds to be received into the covenant of the New Testament;
And this briefly is the state of the Gentiles Here in the Text, who, in that God commands them Here to Repent (which is the law and condition of the New Testament) Are judged upon these grounds to be received into the Covenant of the New Testament;
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so now was it as evident a proof that the heathen were received into his Church ( i. e. ) into the number of those whom he had culled out for salvation,
so now was it as evident a proof that the heathen were received into his Church (i. e.) into the number of those whom he had culled out for salvation,
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he saw himself many Embassadors from the Barbarians, who came solemnly to give themselves up to the Roman greatness, ambitious to be received into the number of their dominions, NONLATINALPHABET, and the King would not receive such low unprofitable servants.
he saw himself many ambassadors from the Barbarians, who Come solemnly to give themselves up to the Roman greatness, ambitious to be received into the number of their Dominions,, and the King would not receive such low unprofitable Servants.
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and there were many reasons, if we may judge by the outside, why the Gentiles should not be likely to obtain this priviledge from God, to be vouchsafed his commands.
and there were many Reasons, if we may judge by the outside, why the Gentiles should not be likely to obtain this privilege from God, to be vouchsafed his commands.
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For 1. they had been neazled up in so many centuries of ignorance, they had been so starved with thin hard fare, under the tyranny of a continued superstition, which gave them no solid nourishment, nothing but husks,
For 1. they had been neazled up in so many centuries of ignorance, they had been so starved with thin hard fare, under the tyranny of a continued Superstition, which gave them no solid nourishment, nothing but husks,
and acorns to feed on, that they were now grown horrid, and almost ghastly, being past all amiableness or beauty, NONLATINALPHABET, good for nothing in the World.
and acorns to feed on, that they were now grown horrid, and almost ghastly, being passed all amiableness or beauty,, good for nothing in the World.
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We see in Histories that perpetual war hinders tillage, and suffers them not to bestow that culture on the ground, which the subsistence of the Kingdom requires.
We see in Histories that perpetual war hinders tillage, and suffers them not to bestow that culture on the ground, which the subsistence of the Kingdom requires.
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and then receiving no spiritual food from God, all passages being shut up by their Idolatry, they were famished into such a meagerness, they were so ungainly and crest-faln, that all the fat kine of Aegypt according to Pharaoh 's dream, all heathen learning could not mend their looks, they were still for all their Philosophy,
and then receiving no spiritual food from God, all passages being shut up by their Idolatry, they were famished into such a meagerness, they were so ungainly and crestfallen, that all the fat kine of Egypt according to Pharaoh is dream, all heathen learning could not mend their looks, they were still for all their Philosophy,
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they were still poor and ill favoured, such as were not to be seen in all the land of Jury for badness, Gen. xli. 19. 2. They had engaged themselves in such a course, that they could scarce seem ever capable of being received into any favour with God.
they were still poor and ill favoured, such as were not to be seen in all the land of Jury for badness, Gen. xli. 19. 2. They had engaged themselves in such a course, that they could scarce seem ever capable of being received into any favour with God.
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Polybius observes it as a policy of those which were delighted in stirs and wars, to put the people upon some inhumane, cruel practice, some killing of Embassadors, or the like feat, which was unlawful even amongst enemies, that after such an action the enemy should be incensed beyond hope of reconciliation.
Polybius observes it as a policy of those which were delighted in stirs and wars, to put the people upon Some inhumane, cruel practice, Some killing of ambassadors, or the like feat, which was unlawful even among enemies, that After such an actium the enemy should be incensed beyond hope of reconciliation.
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So did Asdrubal in Appian, use the captive Romans with all possible cruelty, with all arts of inhumanity, fley'd them, cut off their fingers, and then hanged them alive;
So did Asdrubal in Appian, use the captive Roman with all possible cruelty, with all arts of inhumanity, flay them, Cut off their fingers, and then hanged them alive;
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to the end, saith he, that thereby he might make the dissensions of Carthage and Rome NONLATINALPHABET, not possibly to be composed, but to be prosecuted with a perpetual hostility.
to the end, Says he, that thereby he might make the dissensions of Carthage and Room, not possibly to be composed, but to be prosecuted with a perpetual hostility.
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and this also was the Devils plot upon the Gentiles, who as if they were not enough enemies unto God for the space of 2000 years Idolatry, at last resolved to fill up the measure of their rebellions, to make themselves,
and this also was the Devils plot upon the Gentiles, who as if they were not enough enemies unto God for the Molle of 2000 Years Idolatry, At last resolved to fill up the measure of their rebellions, to make themselves,
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and to provoke God to an eternal revenge, they must needs joyn in crucifying Christ, and partake of the shedding of that blood, which hath ever since so dyed the souls,
and to provoke God to an Eternal revenge, they must needs join in crucifying christ, and partake of the shedding of that blood, which hath ever since so died the Souls,
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and cursed the successions of the Jews. For it is plain, 1. by the kind of his death which was Roman, 2. by his Judge, who was Caesaris rationalis, by whom Judaea was then governed:
and cursed the successions of the jews. For it is plain, 1. by the kind of his death which was Roman, 2. by his Judge, who was Caesaris rationalis, by whom Judaea was then governed:
all capital judgments being taken from the Jews Sanhedrim, as they confess, Joh. xviii. 21. it is not lawful for us to put any one to death, 3. by the Prophecy, Mat. xx. 19. They shall deliver him to the Gentiles:
all capital Judgments being taken from the jews Sanhedrim, as they confess, John xviii. 21. it is not lawful for us to put any one to death, 3. by the Prophecy, Mathew xx. 19. They shall deliver him to the Gentiles:
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and by binding them to ordinances as Citizens, expresseth them to be civitate donates caelesti, within the pale of the Church, and covenant of salvation.
and by binding them to ordinances as Citizens, Expresses them to be Civitate donates caelesti, within the pale of the Church, and Covenant of salvation.
and therefore ought to esteem any the hardest conditions of peace and liberty as favours and mercies, NONLATINALPHABET, saith Marcus in Polybius: they which are conquered must acknowledg themselves beholding to the victor,
and Therefore ought to esteem any the Hardest conditions of peace and liberty as favours and Mercies,, Says Marcus in Polybius: they which Are conquered must acknowledge themselves beholding to the victor,
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Thus was it above all other sinners with the Gentiles of that time, after 2000 years war with the one God, they were now fallen into his hands, ready to receive the forest strokes, to bear the shrewdest burdens he could lay on them;
Thus was it above all other Sinners with the Gentiles of that time, After 2000 Years war with the one God, they were now fallen into his hands, ready to receive the forest Strokes, to bear the shrewdest burdens he could lay on them;
had it not been then a favour above hope, to be received even as hired servants, which was the highest of the Prodigals ambition? Luke xv. 19. Had it not been a very hospitable carriage towards the dogs as they are called, Mat. xv. 26. to suffer them to lick up those crums which fell from the childrens table? Yet so much are Gods mercies above the pitch of our expectation, or deserts;
had it not been then a favour above hope, to be received even as hired Servants, which was the highest of the Prodigals ambition? Lycia xv. 19. Had it not been a very hospitable carriage towards the Dogs as they Are called, Mathew xv. 26. to suffer them to lick up those crumbs which fell from the Children's table? Yet so much Are God's Mercies above the pitch of our expectation, or deserts;
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now is come in the confusion of the Gentiles, Parthians, Medes, Elamites, and the Babel of tongues, Act. ii. 9. And as once at the dispersion of the Gentiles by the miracle of a punishment, they which were all of one tongue, could not understand one another, Gen. xi. 9. so now at the gathering of the Gentiles by a miracle of mercy, they which were of several tongues understood one another,
now is come in the confusion of the Gentiles, Parthians, Medes, Elamites, and the Babel of tongues, Act. ii. 9. And as once At the dispersion of the Gentiles by the miracle of a punishment, they which were all of one tongue, could not understand one Another, Gen. xi. 9. so now At the gathering of the Gentiles by a miracle of mercy, they which were of several tongues understood one Another,
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and every Nation heard the Apostles speak in their own language, Acts xi. 6. noting thereby, saith Austin, that the Catholick Church should be dispersed over all Nations,
and every nation herd the Apostles speak in their own language, Acts xi. 6. noting thereby, Says Austin, that the Catholic Church should be dispersed over all nations,
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Concerning the business of receiving the Gentiles into covenant, St. Austin is plentiful in his 18. Book de Civit. Dei. where he interprets the symbolical writings,
Concerning the business of receiving the Gentiles into Covenant, Saint Austin is plentiful in his 18. Book de Civit Dei. where he interprets the symbolical writings,
and reads the riddles of the Prophets to this purpose, how they are called the children of Israel, Hos. i. 11. as if Esau had robbed Jacob of his name, as well as inheritance;
and reads the riddles of the prophets to this purpose, how they Are called the children of Israel, Hos. i. 11. as if Esau had robbed Jacob of his name, as well as inheritance;
that they are declared by the title of barren and desolate, Esa. liv. 1. whose fruitfulness should break forth, surpass the number of the children of the married wife.
that they Are declared by the title of barren and desolate, Isaiah liv. 1. whose fruitfulness should break forth, surpass the number of the children of the married wife.
and among them the Prophecy of Obadiah, from which ( Edom by a pars pro toto signifying the Gentiles ) he expresly concludes their calling, and salvation:
and among them the Prophecy of Obadiah, from which (Edom by a pars Pro toto signifying the Gentiles) he expressly concludes their calling, and salvation:
but how that can hold in that place, seeing the whole Prophecy is a denunciation of judgments against Edom, and ver. 10. 'tis expresly read, For thy violence against thy brother Jacob, shame shall cover thee,
but how that can hold in that place, seeing the Whole Prophecy is a denunciation of Judgments against Edom, and for. 10. it's expressly read, For thy violence against thy brother Jacob, shame shall cover thee,
How I say, from that place, amongst others, this truth may be deduced, I leave to the revealers of Revelations, and that undertaking sort of people, the peremptory expounders of depths, and Prophecies.
How I say, from that place, among Others, this truth may be deduced, I leave to the revealers of Revelations, and that undertaking sort of people, the peremptory expounders of depths, and Prophecies.
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and no longer to be accounted prophane and unclean, Acts x. yet 'tis more then probable, that the devil, a great contemplator, and well seen in Prophecies, observ'd so much;
and no longer to be accounted profane and unclean, Acts x. yet it's more then probable, that the Devil, a great contemplator, and well seen in Prophecies, observed so much;
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Which one thing, the ceasing of Oracles, though it be by Plutarch, and some other of the devils champions, refer'd plausibly to the change of the soyl, and failing of Enthusiastical vapours and exhalations;
Which one thing, the ceasing of Oracles, though it be by Plutarch, and Some other of the Devils champions, referred plausibly to the change of the soil, and failing of Enthusiastical vapours and exhalations;
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yet was it an evident argument that at Christs coming, Satan saw the Gentiles were no longer fit for his turn, they were to be received into a more honourable service under the living God, necessarily to be impatient of the weight and slavery of his superstitions,
yet was it an evident argument that At Christ coming, Satan saw the Gentiles were no longer fit for his turn, they were to be received into a more honourable service under the living God, necessarily to be impatient of the weight and slavery of his superstitions,
and therefore it concern'd him to prevent violence with a voluntary flight, lest otherwise he should with all his train of oracles have been forced out of their coasts:
and Therefore it concerned him to prevent violence with a voluntary flight, lest otherwise he should with all his train of oracles have been forced out of their coasts:
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For however that place, Acts i. 25. be by one of our writers of the Church wrested, by changing (that I say not, by falsifying) the punctuation, to witness this truth, I think we need not such shifts to prove, that God took some course by the means of the Ministery and Apostleship, to make known to all nations under Heaven ( i. e. ) to some of all nations, both his Gospel and commands;
For however that place, Acts i. 25. be by one of our writers of the Church wrested, by changing (that I say not, by falsifying) the punctuation, to witness this truth, I think we need not such shifts to prove, that God took Some course by the means of the Ministry and Apostleship, to make known to all Nations under Heaven (i. e.) to Some of all Nations, both his Gospel and commands;
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Psal. verse 4. though with some change of a word, their sound in the Romans for their line in the Psalmist, caused by the Greek Translators, who either read and rendred NONLATINALPHABET,
Psalm verse 4. though with Some change of a word, their found in the Romans for their line in the Psalmist, caused by the Greek Translators, who either read and rendered,
Besides this, God had in the second respect, his vocem pedissequam, which the Prophet mentions, a voice attending us to tell us of our duty, to shew us the way, and accompany us therein.
Beside this, God had in the second respect, his vocem pedissequam, which the Prophet mentions, a voice attending us to tell us of our duty, to show us the Way, and accompany us therein.
and in both these respects he enters a covenant with the Gentiles (which was the thing to be demonstrated) with the whole name of them at large, with some choice vessels of them more nearly and peculiarly;
and in both these respects he enters a Covenant with the Gentiles (which was the thing to be demonstrated) with the Whole name of them At large, with Some choice vessels of them more nearly and peculiarly;
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and this was the thing which by way of doctrine we collected out of these words, but now commands. ] Now that we may not let such a precious truth pass by unrespected, that such an important speculation may not float only in our brains, we must by way of Application press it down to the heart,
and this was the thing which by Way of Doctrine we collected out of these words, but now commands. ] Now that we may not let such a precious truth pass by unrespected, that such an important speculation may not float only in our brains, we must by Way of Application press it down to the heart,
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For if we do but lay to our thoughts, 1. the miracle of the Gentiles calling (as hath been heretofore and now insisted on) and 2. mark how nearly the receiving of them into covenant concerns us their successors, we shall find real motives to provoke us to a strain and key above ordinary thanksgiving. For as Peter spake of Gods promise,
For if we do but lay to our thoughts, 1. the miracle of the Gentiles calling (as hath been heretofore and now insisted on) and 2. mark how nearly the receiving of them into Covenant concerns us their Successors, we shall find real motives to provoke us to a strain and key above ordinary thanksgiving. For as Peter spoke of God's promise,
even as many as the Lord our God shall call, Acts ii. 39. From the first, the miracle of their calling, our gratitude may take occasion much to enlarge it self.
even as many as the Lord our God shall call, Acts ii. 39. From the First, the miracle of their calling, our gratitude may take occasion much to enlarge it self.
'Tis storied of Brasidas in the fourth of Thucidides, that imputing the victory which was somewhat miraculous to some more then ordinary humane cause, he went presently to the Temple loaded with offerings,
It's storied of Brasidas in the fourth of Thucydides, that imputing the victory which was somewhat miraculous to Some more then ordinary humane cause, he went presently to the Temple loaded with offerings,
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and can we pass by such a mercy of our God without a spiritual sacrifice, without a daily Anthem of Magnificats and Hallelujah ' s? Herodotus observes it is as a Proverb of Greece, that if God would not send them rain, they were to famish;
and can we pass by such a mercy of our God without a spiritual sacrifice, without a daily Anthem of Magnificates and Hallelujah ' s? Herodotus observes it is as a Proverb of Greece, that if God would not send them rain, they were to famish;
for when Nilus flowed, the neighbouring Rivers were left dry, saith Herodotus. You need not the mythology; the Philosophers, as well as soyl of Greece, had not moisture enough to sustain them from nature;
for when Nilus flowed, the neighbouring rivers were left dry, Says Herodotus. You need not the mythology; the Philosophers, as well as soil of Greece, had not moisture enough to sustain them from nature;
Aegypt and all the Nations had for ever gasped for drought, if the sun-shine of the Gospel had not by its beams call'd out of the Well which had no bucket, NONLATINALPHABET, living or enlivening water, John 4. 6. But by this attraction of the Sun, these living waters did so break out upon the Gentiles, that all the waters of Jury were left dry,
Egypt and all the nations had for ever gasped for drought, if the sunshine of the Gospel had not by its beams called out of the Well which had no bucket,, living or enlivening water, John 4. 6. But by this attraction of the Sun, these living waters did so break out upon the Gentiles, that all the waters of Jury were left dry,
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as once the dew was on Gideons fleece, and drought on all the earth besides, Judg. vi. 37. And is it reasonable for us to observe this miracle of mercy,
as once the due was on Gideons fleece, and drought on all the earth beside, Judges vi. 37. And is it reasonable for us to observe this miracle of mercy,
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and not feel a holy tempest within us, a fsorm and disquiet, till we have some way disburthened and eased our selves, with a powring out of thanksgiving? That spirit is too calm, (that I say not stupid) which can bear and be loaded with mercies of this kind,
and not feel a holy tempest within us, a fsorm and disquiet, till we have Some Way disburdened and eased our selves, with a Pouring out of thanksgiving? That Spirit is too Cam, (that I say not stupid) which can bear and be loaded with Mercies of this kind,
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for besides those peculiar favours bestowed on us in particular, we are, as faith Chrysostome, Tom. 4. in our audit of thanksgiving, to reckon up all the NONLATINALPHABET, all those common benefactions of which others partake with us:
for beside those peculiar favours bestowed on us in particular, we Are, as faith Chrysostom, Tom. 4. in our audit of thanksgiving, to reckon up all the, all those Common benefactions of which Others partake with us:
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for 'tis, saith he, an ordinary negligence in us, to recount Gods mercies as we confess our sins, only in gross, with an NONLATINALPHABET, we are great sinners,
for it's, Says he, an ordinary negligence in us, to recount God's Mercies as we confess our Sins, only in gross, with an, we Are great Sinners,
and this neglect, saith he, doth deprive us of a great deal of spiritual strength. For 1. the recounting of the multitude of Gods mercies to us formerly, might give us confidence of the continuance of them, according to St. Cyprian, donando debet, Gods past blessings are engagements,
and this neglect, Says he, does deprive us of a great deal of spiritual strength. For 1. the recounting of the multitude of God's Mercies to us formerly, might give us confidence of the Continuance of them, according to Saint Cyprian, donando debet, God's passed blessings Are engagements,
if we consider how nearly it concerns us, that if they had been pretermitted, we to the end of the world might probably have lived in the same darkness, that we now hold our right to Heaven by the Covenant made to them, that those commands belong also to us and our children,
if we Consider how nearly it concerns us, that if they had been pretermitted, we to the end of the world might probably have lived in the same darkness, that we now hold our right to Heaven by the Covenant made to them, that those commands belong also to us and our children,
And this effusion of our souls in thanks, will prove of good use to us both to confirm our confidence, and keep us in a Christian temper of humility and chearful obedience. And therefore I thought good to present it to you in the first place as a duty of no ordinary moment.
And this effusion of our Souls in thanks, will prove of good use to us both to confirm our confidence, and keep us in a Christian temper of humility and cheerful Obedience. And Therefore I Thought good to present it to you in the First place as a duty of no ordinary moment.
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Polybius from the war betwixt the Numidians and Uticenses, observes, that if a victory gotten by the Captain, be not by the Souldiers prosecuted to the utmost, it likely proves more dangerous,
Polybius from the war betwixt the Numidians and Uticenses, observes, that if a victory got by the Captain, be not by the Soldiers prosecuted to the utmost, it likely Proves more dangerous,
if the King, faith he, take the City, NONLATINALPHABET, and the multitude overjoy'd with the news, begin to grow less earnest in the battle, a hundred to one,
if the King, faith he, take the city,, and the multitude overjoyed with the news, begin to grow less earnest in the battle, a hundred to one,
if we of his command, the NONLATINALPHABET, the many, who expect our part in the profit of the victory, do not prosecute this conquest to the utmost, to the utter discomfiting and disarming of our fugitive enemy;
if we of his command, the, the many, who expect our part in the profit of the victory, do not prosecute this conquest to the utmost, to the utter discomfiting and disarming of our fugitive enemy;
and as 'twas ordinary in story, by that time we have set up our Trophie 's, our selves be overcome. I might prescribe you many courses, which it would concern you to undertake,
and as 'twas ordinary in story, by that time we have Set up our Trophy is, our selves be overcome. I might prescribe you many courses, which it would concern you to undertake,
and only insist on that which is specified in my Text, repentance, which drives to the condition of the covenant, the matter of the command which comes next to be discuss'd.
and only insist on that which is specified in my Text, Repentance, which drives to the condition of the Covenant, the matter of the command which comes next to be discussed.
for it was the first word at the first preaching of the Gospel, by John Baptist, Repent, for the kingdom of God is at hand, Matth. iii. 2. which, saith the Text, was in effect, Prepare ye the way of the Lord, make his paths straight, verse 3. So that briefly, this repent is a straightning and rectifying all crookedness, every distortion of the soul,
for it was the First word At the First preaching of the Gospel, by John Baptist, repent, for the Kingdom of God is At hand, Matthew iii. 2. which, Says the Text, was in Effect, Prepare you the Way of the Lord, make his paths straight, verse 3. So that briefly, this Repent is a straightening and rectifying all crookedness, every distortion of the soul,
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and thereby a preparing of it for the receiving of Christ and embracing his Gospel. 2. In a nearer relation to the first words of the verse, repentance is taken more specially by way of opposition,
and thereby a preparing of it for the receiving of christ and embracing his Gospel. 2. In a nearer Relation to the First words of the verse, Repentance is taken more specially by Way of opposition,
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for a mending and forsaking of that which of old was the fault, and guilt of the Gentiles, a reforming of every thing which was either formally or virtually contain'd in their ignorance,
for a mending and forsaking of that which of old was the fault, and guilt of the Gentiles, a reforming of every thing which was either formally or virtually contained in their ignorance,
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'Tis observed by Interpreters, that doing or suffering, action or passion are exprest in Scripture by the word knowing; so to know sin is to commit sin, to know a woman, and the like.
It's observed by Interpreters, that doing or suffering, actium or passion Are expressed in Scripture by the word knowing; so to know since is to commit since, to know a woman, and the like.
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According to which Exposition are those two sayings, the one of Hermes in his 10. Book called NONLATINALPHABET, the ignorance of God is all manner of sin, the other of Pastor in Clemens, NONLATINALPHABET, repentance is a great piece of knowledge or wisdom.
According to which Exposition Are those two sayings, the one of Hermes in his 10. Book called, the ignorance of God is all manner of since, the other of Pastor in Clemens,, Repentance is a great piece of knowledge or Wisdom.
and obeying of God, is the thing here meant by repentance, which yet we may press into a nearer room, into one single duty, the directing all our actions to his glory:
and obeying of God, is the thing Here meant by Repentance, which yet we may press into a nearer room, into one single duty, the directing all our actions to his glory:
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this is the repentance of a Christian, whereby he makes up those defects, which were most eminently notorious in the Heathen: this is the impression of that humbling spirit, which proud heathen nature was never stamp't with,
this is the Repentance of a Christian, whereby he makes up those defects, which were most eminently notorious in the Heathen: this is the impression of that humbling Spirit, which proud heathen nature was never stamped with,
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as hath been proved) as their misusing of their knowledge to ungainly ends, as either ambition, superstition, or for satisfying their curiosity, as partly hath,
as hath been proved) as their misusing of their knowledge to ungainly ends, as either ambition, Superstition, or for satisfying their curiosity, as partly hath,
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and for the present needs not farther to be demonstrated, Only for us whom the command doth so nearly concern, of repenting for, and reforming their abuses;
and for the present needs not farther to be demonstrated, Only for us whom the command does so nearly concern, of repenting for, and reforming their Abuses;
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how shall we be cast at the bar, if we still continue in the same guilt? The orderly composition of the world, saith Athenagoras, the greatness, complexion, figure,
how shall we be cast At the bar, if we still continue in the same guilt? The orderly composition of the world, Says Athenagoras, the greatness, complexion, figure,
For what Philoponus observes of the doctrine of the soul, is in like manner true of all kind of learning, NONLATINALPHABET, they extend and have an influence over all our conversation;
For what Philoponus observes of the Doctrine of the soul, is in like manner true of all kind of learning,, they extend and have an influence over all our Conversation;
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and from thence arose the Gentiles guilt, who did only enrich their intellectual part with the knowledge and contemplation of them, no whit better their lives, or glorifie God which made them.
and from thence arose the Gentiles guilt, who did only enrich their intellectual part with the knowledge and contemplation of them, no whit better their lives, or Glorify God which made them.
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But for us whose knowledge is much elevated above their pitch, who study and ordinarily attain to the understanding of those depths which they never fathom'd, the reading of those riddles which they never heard of, the expounding of those mysteries which they never dream't of;
But for us whose knowledge is much elevated above their pitch, who study and ordinarily attain to the understanding of those depths which they never fathomed, the reading of those riddles which they never herd of, the expounding of those Mysteres which they never dreamt of;
for us, I say, who have seen a marvellous light, thereby only to enlighten our brains and not our hearts, to divert that precious knowledge to some poor, low, unworthy ends;
for us, I say, who have seen a marvellous Light, thereby only to enlighten our brains and not our hearts, to divert that precious knowledge to Some poor, low, unworthy ends;
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this will call their ignorance up to judgment against our knowledge, and in fine make us curse that light, which we have used to guide us only to the Chambers of death.
this will call their ignorance up to judgement against our knowledge, and in fine make us curse that Light, which we have used to guide us only to the Chambers of death.
Briefly, there was no one thing lay heavier upon the Gentiles, then the not directing that measure of knowledge they had, to Gods glory, and a vertuous life:
Briefly, there was no one thing lay Heavier upon the Gentiles, then the not directing that measure of knowledge they had, to God's glory, and a virtuous life:
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At any piece of speculation, the devil durst challenge the proudest Philosopher amongst them, but for a vertuous life, he despaired of ever reaching to it:
At any piece of speculation, the Devil durst challenge the proudest Philosopher among them, but for a virtuous life, he despaired of ever reaching to it:
NONLATINALPHABET, saith Hesychius, NONLATINALPHABET, the making use of knowledge to ambition, or puffing up, is a dangerous desperate disease, and pray God it be not NONLATINALPHABET,
, Says Hesychius,, the making use of knowledge to ambition, or puffing up, is a dangerous desperate disease, and pray God it be not,
and turn it into spiritual nourishment of the soul, NONLATINALPHABET, they vomit it up again, and are never the better for it, they are opprest with this very learning,
and turn it into spiritual nourishment of the soul,, they vomit it up again, and Are never the better for it, they Are oppressed with this very learning,
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Thus have you at once the doctrine and the use of my 2. part, the nature of that repentance which is here meant in opposition to the Gentiles fault, which we have shewed to be, the directing of our knowledge to a sober pious end;
Thus have you At once the Doctrine and the use of my 2. part, the nature of that Repentance which is Here meant in opposition to the Gentiles fault, which we have showed to be, the directing of our knowledge to a Sobrium pious end;
Gods glory and our own edification, together with the danger and sinfulness attending the neglect of these ends, both which are sufficient motives to stir you up, to awake and conjure you to the practice of this doctrine.
God's glory and our own edification, together with the danger and sinfulness attending the neglect of these ends, both which Are sufficient motives to stir you up, to awake and conjure you to the practice of this Doctrine.
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To which you may add but this one more, that even some of the Heathen were raised up by the study of the creatures, to an admiration of Gods excellency, which was a kind of glorifying his power,
To which you may add but this one more, that even Some of the Heathen were raised up by the study of the creatures, to an admiration of God's excellency, which was a kind of glorifying his power,
Witness Galen. de Usu partium, where from the miraculous structure of the foot, he falls off into a meditation and Hymn of Gods providence, NONLATINALPHABET, a Psalm or holy Elogy of him that hath so wonderfully made us.
Witness Galen. de Usu partium, where from the miraculous structure of the foot, he falls off into a meditation and Hymn of God's providence,, a Psalm or holy Eulogy of him that hath so wonderfully made us.
and after in the latter end of his 5. Book he makes good his word, breaking out into a kind of holy rythme, NONLATINALPHABET, &c. The like might be shewed in some measure out of others more classick heathen writers, which may briefly serve to upbraid our defects,
and After in the latter end of his 5. Book he makes good his word, breaking out into a kind of holy rhythm,, etc. The like might be showed in Some measure out of Others more classic heathen writers, which may briefly serve to upbraid our defects,
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and that not some only of us, but as many as the commandment is here given to, every man every where. So I come to my last particular, the extent and latitude of the persons with whom this covenant is made,
and that not Some only of us, but as many as the Commandment is Here given to, every man every where. So I come to my last particular, the extent and latitude of the Persons with whom this Covenant is made,
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Now the universality of the persons, reflects either to the preceding words, Commands: or to the subsequent, the matter of these commands, Repentance. From the first, the point is, that Gods Commands were made known by the preaching of the Gospel to all men every where.
Now the universality of the Persons, reflects either to the preceding words, Commands: or to the subsequent, the matter of these commands, Repentance. From the First, the point is, that God's Commands were made known by the preaching of the Gospel to all men every where.
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For the first, it hath been already proved out of Scripture, that the vocal articulation of Gods commands, the sound and preaching of the Gospel, hath gone out into all the World, and that not Universis, but singulis, directed and promulged at least to every creature, Mar. xvi. 15. the whole Gentile world has title to it.
For the First, it hath been already proved out of Scripture, that the vocal articulation of God's commands, the found and preaching of the Gospel, hath gone out into all the World, and that not Universis, but Singulis, directed and promulged At least to every creature, Mar. xvi. 15. the Whole Gentile world has title to it.
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In the ancient Sea-fights they had their NONLATINALPHABET, little light ships, NONLATINALPHABET, saith Zenophon, NONLATINALPHABET, say Thucydides and Polybius, which they sent out as spyes in the night,
In the ancient Sea-fights they had their, little Light ships,, Says Zenophon,, say Thucydides and Polybius, which they sent out as spies in the night,
Thus was Job and some few other Gentiles before the Gospel, and Cornelius at the dawning of it, sent before in a manner, ut lembi ante classem, to spy and bring word whether the Gentiles might enter and be received;
Thus was Job and Some few other Gentiles before the Gospel, and Cornelius At the dawning of it, sent before in a manner, ut lembi ante classem, to spy and bring word whither the Gentiles might enter and be received;
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and these returning to them like Noahs Dove in Gen. viii. 11. with an olive leaf in her mouth, as a token of peace and safety to all that would venture,
and these returning to them like Noahs Dove in Gen. viii. 11. with an olive leaf in her Mouth, as a token of peace and safety to all that would venture,
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and all flesh saw it together, as it is in the phrase of the Prophecy, Isa. xl. 5. or in the words of the Story, There were daily added to the Church such as should be saved.
and all Flesh saw it together, as it is in the phrase of the Prophecy, Isaiah xl. 5. or in the words of the Story, There were daily added to the Church such as should be saved.
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Look but on the Doctor of the Gentiles, as he sits in his chair in Tyrannus his School, Acts xix. 10. and you shall find that at that one Lecture (which indeed was two years long) all the lesser Asia heard the Word of the Lord Jesus, both Jews and Greeks.
Look but on the Doctor of the Gentiles, as he sits in his chair in Tyrannus his School, Acts xix. 10. and you shall find that At that one Lecture (which indeed was two Years long) all the lesser Asia herd the Word of the Lord jesus, both jews and Greeks.
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The 3000 souls which were added to the Church at St. Peters Sermon, Acts ii. 4. was a sufficient hours work, and a thing so admired by the wise men of the Gentiles, that they imputed it magicis Petriartibus & veneficis carminibus, saith Austin, to some incantations and magical tricks which Peter used.
The 3000 Souls which were added to the Church At Saint Peter's Sermon, Acts ii. 4. was a sufficient hours work, and a thing so admired by the wise men of the Gentiles, that they imputed it magicis Petriartibus & veneficis carminibus, Says Austin, to Some incantations and magical tricks which Peter used.
But had these same Gentiles in this humour of malice and prejudice, seen a third part of the Roman world, all the Proconsular Asia converted by one Pauls disputations, they would certainly have resolved that all the sorcery of Hell or Chaldaea could never have yielded such miraculous enchantments.
But had these same Gentiles in this humour of malice and prejudice, seen a third part of the Roman world, all the Proconsular Asia converted by one Paul's disputations, they would Certainly have resolved that all the sorcery of Hell or Chaldaea could never have yielded such miraculous enchantments.
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And this the Sons of Sceva had experience of, Acts xix. 14. who with all their exorcisms and the name of Jesus added to them, could not yet imitate the Apostles in any one miracle;
And this the Sons of Sceva had experience of, Acts xix. 14. who with all their exorcisms and the name of jesus added to them, could not yet imitate the Apostles in any one miracle;
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Briefly 'twas more then the magick either of men or devils, which so convinced the artificers of hell, that they brought out their Books and burnt them openly;
Briefly 'twas more then the magic either of men or Devils, which so convinced the artificers of hell, that they brought out their Books and burned them openly;
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which beside the price of their most profitable skill, were rated at 50000 pieces of silver, which is computed to be about 6250 l. So mightily grew the word of God and prevailed, and the first effect of it, conversion, was miraculously manifest,
which beside the price of their most profitable skill, were rated At 50000 Pieces of silver, which is computed to be about 6250 l. So mightily grew the word of God and prevailed, and the First Effect of it, conversion, was miraculously manifest,
though not on all, yet on many of all people every where. Now for the other effect of it, the hardning of obdurate Atheists, look on xix. Acts. 9. where it is plain, that for all Pauls Logick and Rhetorick, disputing and perswading for the space of three moneths, many were hardned and believed not.
though not on all, yet on many of all people every where. Now for the other Effect of it, the hardening of obdurate Atheists, look on xix. Acts. 9. where it is plain, that for all Paul's Logic and Rhetoric, disputing and persuading for the Molle of three months, many were hardened and believed not.
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NONLATINALPHABET, as Philoponus phrases it in his 1. l. de animâ, their spirits fatned and incrassated within them, stal'd up and fed to such a brawniness, that neither the understanding nor the affections were capable of any impression,
, as Philoponus phrases it in his 1. l. de animâ, their spirits fattened and incrassated within them, staled up and fed to such a brawniness, that neither the understanding nor the affections were capable of any impression,
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Every Sermon of a Paul or Peter was but an alarum to set them on their guard of defence, to warn them to cast up some more trenches and bulwarks, to fortifie themselves stronger against any possible invasion of Gods spirit;
Every Sermon of a Paul or Peter was but an alarm to Set them on their guard of defence, to warn them to cast up Some more Trenches and bulwarks, to fortify themselves Stronger against any possible invasion of God's Spirit;
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according to that of the Aegyptian Hermes, speaking, NONLATINALPHABET, which is in a Christian phrase the power of the Scripture; they have, saith he, this property in them, that when they meet with evil men, NONLATINALPHABET, they do more sharpen and egg them on to evil.
according to that of the Egyptian Hermes, speaking,, which is in a Christian phrase the power of the Scripture; they have, Says he, this property in them, that when they meet with evil men,, they do more sharpen and egg them on to evil.
Thus was the preaching of the word to all men every where attended with some effects or other, according to the materials it met with, never returned unprofitably,
Thus was the preaching of the word to all men every where attended with Some effects or other, according to the materials it met with, never returned unprofitably,
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but either was the power of God to salvation unto all that believed, or the witness of God to condemnation to those which were hardned. Now if this precious receipt administred to all, find not in all the like effect of recovering,
but either was the power of God to salvation unto all that believed, or the witness of God to condemnation to those which were hardened. Now if this precious receipt administered to all, find not in all the like Effect of recovering,
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the matter is to be imputed sometimes to the weakness and peevishness of the Patient, NONLATINALPHABET, that he cannot or will not perform the prescriptions, sometimes NONLATINALPHABET, the fault is to be laid on the stubbornness and stoutness of the disease, which turns every medicine into its nourishment,
the matter is to be imputed sometime to the weakness and peevishness of the Patient,, that he cannot or will not perform the prescriptions, sometime, the fault is to be laid on the stubbornness and stoutness of the disease, which turns every medicine into its nourishment,
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So then by way of Use, If we desire that these commands, this covenant offered to all men every where, may evidence it self to our particular souls in its spiritual efficacy, we must with all the industry of our spirits endeavour to remove those hindrances, which may any way perturb,
So then by Way of Use, If we desire that these commands, this Covenant offered to all men every where, may evidence it self to our particular Souls in its spiritual efficacy, we must with all the industry of our spirits endeavour to remove those hindrances, which may any Way perturb,
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NONLATINALPHABET, &c. saith Hippocrates, you must furnish your self before-hand with a shop of several softning plaisters, and take some one of them as a preparative before every Sermon you come to, that coming to Church with a tender, mollified, waxy heart, you may be sure to receive every holy character,
, etc. Says Hippocrates, you must furnish your self beforehand with a shop of several softening plasters, and take Some one of them as a preparative before every Sermon you come to, that coming to Church with a tender, mollified, waxy heart, you may be sure to receive every holy character,
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and impression, which that days exercise hath provided for thee, lest otherwise if thou should'st come to Church with an heart of ice, that ice be congealed into Crystal,
and impression, which that days exercise hath provided for thee, lest otherwise if thou Shouldst come to Church with an heart of ice, that ice be congealed into Crystal,
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O what a horrid thing is it that the greatest mercy under Heaven should by our unpreparedness be turned into the most exquisite curse, that Hell or malice hath in store for us? That the most precious Balm of Gilead, should by the malignity of some tempers be turned into poyson, that the leaves which are appointed for the healing of the Nations should meet with some such sores, which prove worse by any remedy;
O what a horrid thing is it that the greatest mercy under Heaven should by our unpreparedness be turned into the most exquisite curse, that Hell or malice hath in store for us? That the most precious Balm of Gilead, should by the malignity of Some tempers be turned into poison, that the leaves which Are appointed for the healing of the nations should meet with Some such sores, which prove Worse by any remedy;
that the most soveraign NONLATINALPHABET, or lenitive in the world should only work to our obduration, and the preaching of the word of mercy add to the measure of our condemnation! this is enough to perswade you by an horror into some kind of sollicitude to prepare your souls to a capability of this cure, to keep your selves in a Christian temper, that it may be possible for a Sermon to work upon you, that that breath which never returns in vain, may be truly Gospel happy in its message, may convert not harden you;
that the most sovereign, or lenitive in the world should only work to our obduration, and the preaching of the word of mercy add to the measure of our condemnation! this is enough to persuade you by an horror into Some kind of solicitude to prepare your Souls to a capability of this cure, to keep your selves in a Christian temper, that it may be possible for a Sermon to work upon you, that that breath which never returns in vain, may be truly Gospel happy in its message, may convert not harden you;
to which purpose you must have such tools in store, which the Physician speaks of, NONLATINALPHABET, instruments of spiritual surgery, to cut and prune off all luxuriant cumbersom excrescences, all rankness and dead flesh, which so oppress the soul, that the vertue of medicine cannot search to it.
to which purpose you must have such tools in store, which the physician speaks of,, Instruments of spiritual surgery, to Cut and prune off all luxuriant cumbersome excrescences, all rankness and dead Flesh, which so oppress the soul, that the virtue of medicine cannot search to it.
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And so I come to the second respect, the universality of the persons, as it refers to the matter of the command, repentance, every man every where to repent.
And so I come to the second respect, the universality of the Persons, as it refers to the matter of the command, Repentance, every man every where to Repent.
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so the Baptism of repentance is interpreted, Acts xix. 4. John baptized with the Baptism of repentance, saying unto the people, that they should believe, &c. and more specially in this place taken for the directing of our knowledge to practice,
so the Baptism of Repentance is interpreted, Acts xix. 4. John baptised with the Baptism of Repentance, saying unto the people, that they should believe, etc. and more specially in this place taken for the directing of our knowledge to practice,
and therefore repentance being here commanded, NONLATINALPHABET, is to be judged a condition necessary to every man, who answers at the command, ( i. e. ) who expects his part in the covenant of salvation;
and Therefore Repentance being Here commanded,, is to be judged a condition necessary to every man, who answers At the command, (i. e.) who expects his part in the Covenant of salvation;
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this, I say, I might prove at large, and to that purpose vindicate the writings of some of the Fathers, especially of Clemens, who I am almost confident is groundlesly cited,
this, I say, I might prove At large, and to that purpose vindicate the writings of Some of the Father's, especially of Clemens, who I am almost confident is groundlessly cited,
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for bestowing salvation on the Heathen, without exacting the condition of faith and repentance, which now 'twere superfluous to insist on. 2. Urge it both to your brains and hearts,
for bestowing salvation on the Heathen, without exacting the condition of faith and Repentance, which now 'twere superfluous to insist on. 2. Urge it both to your brains and hearts,
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But seeing this Catholick duty is more the inspiration of the Holy Ghost, then the acquisition of our labours, seeing this fundamental Cardinal gift comes from the supreme donor, seeing nature is no more able spiritually to reinliven a soul then to animate a carcass, our best endeavour will be our humiliation, our most profitable directions will prove our prayers, and what our frailty cannot reach to, our devotions shall obtain.
But seeing this Catholic duty is more the inspiration of the Holy Ghost, then the acquisition of our labours, seeing this fundamental Cardinal gift comes from the supreme donor, seeing nature is no more able spiritually to reinliven a soul then to animate a carcase, our best endeavour will be our humiliation, our most profitable directions will prove our Prayers, and what our frailty cannot reach to, our devotions shall obtain.
that all of us every where endeavouring to glorifie God in our knowledg, in our lives, in our faith, in our repentance, may for ever be glorified by him,
that all of us every where endeavouring to Glorify God in our knowledge, in our lives, in our faith, in our Repentance, may for ever be glorified by him,
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and proceedings, and methods of God in the work of our salvation are described, our Apostle in his discourse goes on the same way that God is said to do in his Decree;
and proceedings, and methods of God in the work of our salvation Are described, our Apostle in his discourse Goes on the same Way that God is said to do in his decree;
lays the foundation of it as low and deep as possible, begins with them as it were in Massa, and though they were already Romans and Christians, yet before he openeth Heaven gates to them,
lays the Foundation of it as low and deep as possible, begins with them as it were in Massa, and though they were already Romans and Christians, yet before he Openeth Heaven gates to them,
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and punishment of their heathen Ancestors, that the unregenerate man may in that glass see his picture at the length, the regenerate humble himself in a thankful horrour, over-joyed,
and punishment of their heathen Ancestors, that the unregenerate man may in that glass see his picture At the length, the regenerate humble himself in a thankful horror, overjoyed,
And that all may be secured from the danger of the like miscarriage, he sets the whole story of them distinctly before their eyes, 1. How the law and light of nature was sufficient to have instructed them into the sight and acknowledgement of God,
And that all may be secured from the danger of the like miscarriage, he sets the Whole story of them distinctly before their eyes, 1. How the law and Light of nature was sufficient to have instructed them into the sighed and acknowledgement of God,
and therefore that they could not pretend want of means to direct them to his worship. 2. That they contemn'd and rejected all the helps and guidances that God and nature had afforded them,
and Therefore that they could not pretend want of means to Direct them to his worship. 2. That they contemned and rejected all the helps and guidances that God and nature had afforded them,
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So that in the Text you may observe the whole state and history of a heathen, natural, unregenerate life, which is a progress or travel from one stage of sinning to another, beginning in a contempt of the light of nature,
So that in the Text you may observe the Whole state and history of a heathen, natural, unregenerate life, which is a progress or travel from one stage of sinning to Another, beginning in a contempt of the Light of nature,
And lastly, the inflicter of this punishment, and manner of inflicting of it, God gave them up: and first of the first, the law and light of nature what it can do.
And lastly, the inflicter of this punishment, and manner of inflicting of it, God gave them up: and First of the First, the law and Light of nature what it can do.
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and of their own accord, yet affirm'd that when they were made they had a God within them to guide them, their own conscience, and in sum affirm'd, NONLATINALPHABET, that there was no other God in the world.
and of their own accord, yet affirmed that when they were made they had a God within them to guide them, their own conscience, and in sum affirmed,, that there was no other God in the world.
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Aristotle observes that in the creatures which have no reason, phantasie supplies its place, and does the Bee as much service to perform the business of its kind,
Aristotle observes that in the creatures which have no reason, fantasy supplies its place, and does the be as much service to perform the business of its kind,
Thus farther in them whose birth in an uncivilized Countrey hath deprived of any laws to govern them, reason supplies their room, NONLATINALPHABET, saith Arius Didymus, Reason is naturally a law, and hath as soveraign dictates with it, pronounceth sentence every minute from the tribunal within,
Thus farther in them whose birth in an uncivilized Country hath deprived of any laws to govern them, reason supplies their room,, Says Arius Didymus, Reason is naturally a law, and hath as sovereign dictates with it, pronounceth sentence every minute from the tribunal within,
To speak no farther then will be both profitable and beyond exception, the perfectest law in the world, is not so perfect a rule for our lives as this NONLATINALPHABET,
To speak no farther then will be both profitable and beyond exception, the perfectest law in the world, is not so perfect a Rule for our lives as this,
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The first is given to strengthen the weakness of the second, and is therefore called NONLATINALPHABET, 2 Pet. •. 19. A more firm sure word, the second given within us to explain the difficulties and obscurities of the first, NONLATINALPHABET, verse 16. we saw it with our eyes:
The First is given to strengthen the weakness of the second, and is Therefore called, 2 Pet. •. 19. A more firm sure word, the second given within us to explain the difficulties and Obscurities of the First,, verse 16. we saw it with our eyes:
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but this law of the mind is at home for ever, and either by intimation or loud voice, either whispers or proclaims its commands to us, be it never so gag'd, 'twill mutter and will be sure to be taken notice of, when it speaks softliest.
but this law of the mind is At home for ever, and either by intimation or loud voice, either whispers or proclaims its commands to us, be it never so gaged, it'll mutter and will be sure to be taken notice of, when it speaks softliest.
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To define in brief what this law of nature is, and what offices it performs in us, you are to know, that at that grand forfeiture of all our inheritance, (goods truly real and personal) all those primitive endowments of soul and body upon Adams rebellion, God afterwards,
To define in brief what this law of nature is, and what Offices it performs in us, you Are to know, that At that grand forfeiture of all our inheritance, (goods truly real and personal) all those primitive endowments of soul and body upon Adams rebellion, God afterwards,
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and by an immutable law of his own councel hath imprinted on every soul that comes down to a body, a secret, unwritten, yet indeleble Law, by which the creature may be warn'd what is good or bad, what agreeable, what hurtful to the obtaining of the end of its creation.
and by an immutable law of his own council hath imprinted on every soul that comes down to a body, a secret, unwritten, yet indelible Law, by which the creature may be warned what is good or bad, what agreeable, what hurtful to the obtaining of the end of its creation.
The former sort I omit, as being fitter for the Schools then Pulpit to discourse on, I shall meddle only with those that refer to practice, and those are either common, which they call first principles, and such are in every man in the world equally, & secundum rectitudinem, & notitiam, saith Aquinas: every one doth both conceive them in his understanding what they mean,
The former sort I omit, as being fitter for the Schools then Pulpit to discourse on, I shall meddle only with those that refer to practice, and those Are either Common, which they call First principles, and such Are in every man in the world equally, & secundum rectitudinem, & notitiam, Says Aquinas: every one does both conceive them in his understanding what they mean,
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and of this nature are the Worship of God and justice amongst men: for that lumen super nos signatum, in Bonaventures phrase, that light which nature hath seal'd,
and of this nature Are the Worship of God and Justice among men: for that lumen super nos signatum, in Bonaventures phrase, that Light which nature hath sealed,
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Hindrances which keep him from the knowledge or conceiving of them, are that confusion and Chaos, and black darkness, I had almost said that Tophet and hell of sensual affections, which suffers not the light to shew it self,
Hindrances which keep him from the knowledge or conceiving of them, Are that confusion and Chaos, and black darkness, I had almost said that Tophet and hell of sensual affections, which suffers not the Light to show it self,
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Hindrances in this kind are also sometimes bad: such are either habitude of nature, custom of Country, which made the Lacedemonians esteem theft a vertue,
Hindrances in this kind Are also sometime bad: such Are either habitude of nature, custom of Country, which made the Lacedaemonians esteem theft a virtue,
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or again the tyranny of passions: for every one of these hath its several project upon the reasonable soul, its several design of malice either by treachery,
or again the tyranny of passion: for every one of these hath its several project upon the reasonable soul, its several Design of malice either by treachery,
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If I should go so far as some do, to define this law of nature to be the full will of God written by his hand immediately in every mans heart after the fall, by which we feel our selves bound to do every thing that is good,
If I should go so Far as Some do, to define this law of nature to be the full will of God written by his hand immediately in every men heart After the fallen, by which we feel our selves bound to do every thing that is good,
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and avoid every thing that is evil, some might through ignorance or prejudice guess it to be an elevation of corrupt nature above its pitch, too near to Adams integrity;
and avoid every thing that is evil, Some might through ignorance or prejudice guess it to be an elevation of corrupt nature above its pitch, too near to Adams integrity;
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8. Thesis would authorize every part of it, and yet not seem to make an Idol of nature, but only extol Gods mercy, who hath bestowed a soul on every one of us with this character and impression, Holiness to the Lord; which though it be written unequally, in some more then others,
8. Thesis would authorise every part of it, and yet not seem to make an Idol of nature, but only extol God's mercy, who hath bestowed a soul on every one of us with this character and impression, Holiness to the Lord; which though it be written unequally, in Some more then Others,
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However I think we may safely resolve with Bonaventure out of Austin against Pelagius, Non est parum accepisse naturale indicatorium, 'tis no small mercy that we have received a natural glass, in which we may see and judge of objects before we venture on them, a power of distinguishing good from evil, which even the malice of sin and passions in the highest degree cannot wholly extinguish in us,
However I think we may safely resolve with Bonaventure out of Austin against Pelagius, Non est Parum accepisse natural indicatorium, it's no small mercy that we have received a natural glass, in which we may see and judge of objects before we venture on them, a power of distinguishing good from evil, which even the malice of since and passion in the highest degree cannot wholly extinguish in us,
This Light indeed may either by, first blindness, or 2. delight in sinning, or 3. peremptory resolvedness not to see, be for the present hindred secundum actum, from doing any good upon us.
This Light indeed may either by, First blindness, or 2. delight in sinning, or 3. peremptory resolvedness not to see, be for the present hindered secundum Acts, from doing any good upon us.
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He that hath but a vail before his eyes, so long cannot judge of colours, he that runs impetuously cannot hear any one that calls to stop him in his career;
He that hath but a Vail before his eyes, so long cannot judge of colours, he that runs impetuously cannot hear any one that calls to stop him in his career;
And again, though they have lost their reason, as it moves per modum deliberationis, yet not as per modum naturae, their reason which moves them by deliberation and choice to that which is good, is perhaps quite put out, or suspended;
And again, though they have lost their reason, as it moves per modum deliberationis, yet not as per modum naturae, their reason which moves them by deliberation and choice to that which is good, is perhaps quite put out, or suspended;
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Now that the most ignorant, clouded, unnurtured brain amongst you may reap some profit from this Discourse, let him but one minute of his life be at so much leisure,
Now that the most ignorant, clouded, unnurtured brain among you may reap Some profit from this Discourse, let him but one minute of his life be At so much leisure,
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as to look into his own heart, and he shall certainly find within him, that which we have hitherto talkt of, his own soul shall yield him a Comment to my Sermon; and if he dare but once to open his eyes, shall shew him the law and light of nature in himself, which before he never dreamt of.
as to look into his own heart, and he shall Certainly find within him, that which we have hitherto talked of, his own soul shall yield him a Comment to my Sermon; and if he Dare but once to open his eyes, shall show him the law and Light of nature in himself, which before he never dreamed of.
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and never observe, or make use of what we have already obtained, as 'tis observed of covetous men, who are always busied about their Incomes, are little troubled with disbursements, NONLATINALPHABET, without any proportion betwixt their receipts and expences.
and never observe, or make use of what we have already obtained, as it's observed of covetous men, who Are always busied about their Incomes, Are little troubled with disbursements,, without any proportion betwixt their receipts and expenses.
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Shall we be so senseless as to hope that the contempt of one blessing will be a means to procure us as many? I told you that God had written a law in the hearts of every one of you, which once was able,
Shall we be so senseless as to hope that the contempt of one blessing will be a means to procure us as many? I told you that God had written a law in the hearts of every one of you, which once was able,
yet if you would but observe those directions which it would yet afford you, if you would but practice whatever that divine light in your souls should present and commend to you, you might with some face petition God for richer abilities,
yet if you would but observe those directions which it would yet afford you, if you would but practice whatever that divine Light in your Souls should present and commend to you, you might with Some face petition God for Richer abilities,
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In the mean time bethink your selves how unreasonable a thing it is that God should be perpetually casting away of alms on those who are resolved to be perpetually bankrupts:
In the mean time bethink your selves how unreasonable a thing it is that God should be perpetually casting away of alms on those who Are resolved to be perpetually Bankrupts:
bring your selves up to that stay'dness of temper, as never to venture on any thing, till you have askt your own souls advice whether it be to be done or no;
bring your selves up to that stay'dness of temper, as never to venture on any thing, till you have asked your own Souls Advice whither it be to be done or not;
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if you can be content to abstain when the soul within you bids you hold, you shall have no cause to complain that God hath sent you impotent into the world;
if you can be content to abstain when the soul within you bids you hold, you shall have no cause to complain that God hath sent you impotent into the world;
'Tis a thing that would infinitely please the Reader to observe, what a price the Heathens themselves set upon this light within them, which yet certainly was much more dimmed and obscured in them by their idolatry and superstition,
It's a thing that would infinitely please the Reader to observe, what a price the heathens themselves Set upon this Light within them, which yet Certainly was much more dimmed and obscured in them by their idolatry and Superstition,
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Could ever any one speak more plainly and distinctly of it then the Pythagoreans and Stoicks have done, who represent conscience not only as a guide and moderator of our actions,
Could ever any one speak more plainly and distinctly of it then the pythagoreans and Stoics have done, who represent conscience not only as a guide and moderator of our actions,
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but as NONLATINALPHABET, a tutelary spirit, or Angel, or genius, which never sleeps or dotes, but is still present and employed in our behalf? And this Arrian specifies to be the reasonable soul, which he therefore accounts of as a part of God sent out of his own essence, NONLATINALPHABET, a piece or shread, or as others more according to modest truth call it, NONLATINALPHABET, a ray or beam of that invisible Sun, by which our dull, unactive, frozen bodies,
but as, a tutelary Spirit, or Angel, or genius, which never sleeps or dotes, but is still present and employed in our behalf? And this Arrian Specifies to be the reasonable soul, which he Therefore accounts of as a part of God sent out of his own essence,, a piece or shread, or as Others more according to modest truth call it,, a ray or beam of that invisible Sun, by which our dull, unactive, frozen bodies,
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when the earth was NONLATINALPHABET, without form and void, Gen. i. 2. or like that at Lots door among the Sodomites, or that of Aegypt, thick and palpable:
when the earth was, without from and void, Gen. i. 2. or like that At Lots door among the Sodomites, or that of Egypt, thick and palpable:
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and therewith have we so fill'd the air within us with sad, black meteors, that the Sun in its Zenith, the height or pride of its splendor would scarce be able to pierce through it.
and therewith have we so filled the air within us with sad, black meteors, that the Sun in its Zenith, the height or pride of its splendour would scarce be able to pierce through it.
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Thou must provide a course to clear the sky, and then thou shalt not need to entreat the Sun to shine on thee, especially if this cloud fall down in a showr,
Thou must provide a course to clear the sky, and then thou shalt not need to entreat the Sun to shine on thee, especially if this cloud fallen down in a shower,
as whatever you see through water, though it be represented somewhat dimly, yet seems bigger and larger then if there were no water in the way, according to that Rule in the Opticks, Whatever is seen through a thicker medium seems bigger then it is.
as whatever you see through water, though it be represented somewhat dimly, yet seems bigger and larger then if there were no water in the Way, according to that Rule in the Optics, Whatever is seen through a thicker medium seems bigger then it is.
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and not make use of it? Shall we fence, as it were, and fortifie our outward man with walls and bulwarks, that the inner man may not shine forth upon it? Or shall we like silly improvident flies make no other use of this candle,
and not make use of it? Shall we fence, as it were, and fortify our outward man with walls and bulwarks, that the inner man may not shine forth upon it? Or shall we like silly improvident flies make no other use of this candle,
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receive only so much light from it as will add to our hell and darkness? 'Tis a thing that the flintiest heart should melt at, to see such precious mercies undervalued;
receive only so much Light from it as will add to our hell and darkness? It's a thing that the flintiest heart should melt At, to see such precious Mercies undervalved;
Arrian calls those, in whom this light of the soul is, as I shewed you, clouded and obscured, NONLATINALPHABET & NONLATINALPHABET, dead trunks and carkasses of flesh, and to keep such men in order were humane laws provided, which he therefore calls, NONLATINALPHABET, miserable hard laws to keep dead men in compass, and again, NONLATINALPHABET, Earth and Hell, the places to which dead bodies are committed.
Arrian calls those, in whom this Light of the soul is, as I showed you, clouded and obscured, &, dead trunks and carcases of Flesh, and to keep such men in order were humane laws provided, which he Therefore calls,, miserable hard laws to keep dead men in compass, and again,, Earth and Hell, the places to which dead bodies Are committed.
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and folly, and the Atheism of our lives, hath so thickned the medium. Wherefore in brief, remember that counsel, Mal. ii. 15. Take heed to your spirit,
and folly, and the Atheism of our lives, hath so thickened the medium. Wherefore in brief, Remember that counsel, Malachi ii. 15. Take heed to your Spirit,
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the wife of his youth, i. e. saith Jeroms gloss, legem naturalem scriptam in corde, the law of nature written in his heart, which was given him in the womb as a wife and help to succour him.
the wife of his youth, i. e. Says Jeroms gloss, legem naturalem scriptam in cord, the law of nature written in his heart, which was given him in the womb as a wife and help to succour him.
And if Scholars, and Antiquaries prize nothing so high as a fair Manuscript or ancient Inscription, let us not contemn that which Gods own finger hath written within us,
And if Scholars, and Antiquaries prize nothing so high as a fair Manuscript or ancient Inscription, let us not contemn that which God's own finger hath written within us,
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And so I come to my second part, the sin of contemning or rejecting this law. For this cause he gave them up, 1. because the contempt of his law thus provoked him.
And so I come to my second part, the since of contemning or rejecting this law. For this cause he gave them up, 1. Because the contempt of his law thus provoked him.
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but in general through all sorts of men since the fall, briefly reducible to these three heads, 1. the Heathens, 2. the Jews, 3. present Christians, and then let every man that desires a more distinct light descend and commune with his own heart,
but in general through all sorts of men since the fallen, briefly reducible to these three Heads, 1. the heathens, 2. the jews, 3. present Christians, and then let every man that Desires a more distinct Light descend and commune with his own heart,
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the obligation that he is bound in to nature at his shaping in the womb, and upon which condition his reasonable soul is at his conception demised to him;
the obligation that he is bound in to nature At his shaping in the womb, and upon which condition his reasonable soul is At his conception demised to him;
and by every unnatural, that is, sinful action, NONLATINALPHABET, destroyes the natural man within him, and by a prodigious regeneration is in a manner transubstantiate into a beast of the field.
and by every unnatural, that is, sinful actium,, Destroys the natural man within him, and by a prodigious regeneration is in a manner transubstantiate into a beast of the field.
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Which conceit many of them were so possest with, that they thought in earnest, that 'twas ordinary for souls to walk from men into Cocks and Asses, and the like,
Which conceit many of them were so possessed with, that they Thought in earnest, that 'twas ordinary for Souls to walk from men into Cocks and Asses, and the like,
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and make them without a figure, comparable, nay coessential to the beasts that perish. 'Twere too long to shew you what a sense the wisest of them had of the helps that light could afford them:
and make them without a figure, comparable, nay coessential to the beasts that perish. 'Twere too long to show you what a sense the Wisest of them had of the helps that Light could afford them:
so that one of them cryes out confidently, NONLATINALPHABET, &c. If all other laws were taken out of the world, we Philosophers would still live as we do, those directions within us would keep us in as much awe,
so that one of them cries out confidently,, etc. If all other laws were taken out of the world, we Philosophers would still live as we do, those directions within us would keep us in as much awe,
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and made use of it also to censure and find fault with others; but seldom or never strived to better themselves, or straighten their own actions by it.
and made use of it also to censure and find fault with Others; but seldom or never strived to better themselves, or straighten their own actions by it.
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Again, to follow our Apostles argument, and look more distinctly upon them in their particular chief sins which this contempt produced in them, you shall find them in the front to be Idolatry and superstition, in the verses next before my Text:
Again, to follow our Apostles argument, and look more distinctly upon them in their particular chief Sins which this contempt produced in them, you shall find them in the front to be Idolatry and Superstition, in the Verses next before my Text:
When they knew God they glorified him not as God, verse 21. But changed his glory into an Image, &c. verse 24. And then we may cry out with Theodoret in his, NONLATINALPHABET, the errors and vanities of their worship hath rased out all the characters that God anciently had written in them.
When they knew God they glorified him not as God, verse 21. But changed his glory into an Image, etc. verse 24. And then we may cry out with Theodoret in his,, the errors and vanities of their worship hath rased out all the characters that God anciently had written in them.
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and syllabically, and distinctly, as could have been wished, is the acknowledgment and worship of one eternal God, Creator of that soul we breath by, and world we live in;
and syllabically, and distinctly, as could have been wished, is the acknowledgment and worship of one Eternal God, Creator of that soul we breath by, and world we live in;
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though it was by many of them, either silenced, or not hearkned to, which if it were doubted of, might be deduced out of the 19. verse of this chap. God hath shewed unto them, &c. Now this light shining not equally in all eyes;
though it was by many of them, either silenced, or not hearkened to, which if it were doubted of, might be deduced out of the 19. verse of this chap. God hath showed unto them, etc. Now this Light shining not equally in all eyes;
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In sum their understandings were so gross within them, being fatned and incrassate with magical phantasms, that let the truth within them say what it would, they could not conceive the Deity without some quantity, either corporeity, or number;
In sum their understandings were so gross within them, being fattened and incrassate with magical phantasms, that let the truth within them say what it would, they could not conceive the Deity without Some quantity, either corporeity, or number;
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And then all this while how plainly and peremptorily, and fastidiously they rejected the guidance of nature, which in every reasonable heart, counselled, nay proclaimed the contrary;
And then all this while how plainly and peremptorily, and fastidiously they rejected the guidance of nature, which in every reasonable heart, counseled, nay proclaimed the contrary;
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how justly they provoked Gods displeasure, and disertion, by their forsaking and provoking him first by their foolish imaginations, I need not take pains to insist on.
how justly they provoked God's displeasure, and desertion, by their forsaking and provoking him First by their foolish Imaginations, I need not take pains to insist on.
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Aristotle observes in his Rhet. that a man that hath but one eye loves that very dearly, NONLATINALPHABET, and sets a far higher price on it, is much more tender over it then he that hath two;
Aristotle observes in his Rhetoric that a man that hath but one eye loves that very dearly,, and sets a Far higher price on it, is much more tender over it then he that hath two;
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and the greatest lamentation that can be exprest, is but a shadow of that which is for ones only Son, as may appear, Amos viii. 10. Zach. xii. 10. when 'tis observed that, NONLATINALPHABET and NONLATINALPHABET, the only begotten and the beloved are taken in Scripture promiscuously, as signifying all one.
and the greatest lamentation that can be expressed, is but a shadow of that which is for ones only Son, as may appear, Amos viii. 10. Zach xii. 10. when it's observed that, and, the only begotten and the Beloved Are taken in Scripture promiscuously, as signifying all one.
And then what a price should the Heathen have set upon this eye of nature, being NONLATINALPHABET, having no other eye to see by? having neither Scripture nor Spirit, those two other glorious eyes of the world to enlighten them:
And then what a price should the Heathen have Set upon this eye of nature, being, having no other eye to see by? having neither Scripture nor Spirit, those two other glorious eyes of the world to enlighten them:
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Those Characters of verum and bonum which in Adam were written in a statelier Copy and fairer Manuscript then our slow undervaluing conceits can guess at:
Those Characters of verum and bonum which in Adam were written in a statelier Copy and Fairer Manuscript then our slow undervaluing conceits can guess At:
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Of the tree of knowledge, &c. thou shalt not eat, Gen. ii. 17. Yet how were they by one slender temptation of the Serpent presently sullied and blurr'd? so that all the aqua fortis, and instruments in the world will never be able to wash out or erase that blot;
Of the tree of knowledge, etc. thou shalt not eat, Gen. ii. 17. Yet how were they by one slender temptation of the Serpent presently sullied and blurred? so that all the aqua fortis, and Instruments in the world will never be able to wash out or erase that blot;
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and there remained in them only some tracks and reliques of the former structure, the glory whereof was like that of the second Temple, nothing comparable to the beauty of the first:
and there remained in them only Some tracks and Relics of the former structure, the glory whereof was like that of the second Temple, nothing comparable to the beauty of the First:
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and therefore this thin measure of knowledge or judgment, betwixt good and evil that was left them (which my awe to Gods sincere love of his creature makes me hope and trust he bestowed on them for some other end then only to increase their condemnation, to stand them in some stead in their lives, to restrain and keep them in from being extreamly sinful.) This, I say, they horribly rejected,
and Therefore this thin measure of knowledge or judgement, betwixt good and evil that was left them (which my awe to God's sincere love of his creature makes me hope and trust he bestowed on them for Some other end then only to increase their condemnation, to stand them in Some stead in their lives, to restrain and keep them in from being extremely sinful.) This, I say, they horribly rejected,
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and stopt their ears against that charmer in their own bosoms, and would not hear that soft voice which God had still placed within them, to upbraid their wayes, and reprove their thoughts.
and stopped their ears against that charmer in their own bosoms, and would not hear that soft voice which God had still placed within them, to upbraid their ways, and reprove their thoughts.
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What a provocation this was of Gods justice, what an incentive of his wrath, may appear by that terrible promulgation of the Ten Commandments at Mount Sinai. They despised the law in their hearts where God and nature whisper'd it in calmly, insensibly,
What a provocation this was of God's Justice, what an incentive of his wrath, may appear by that terrible Promulgation of the Ten commandments At Mount Sinai. They despised the law in their hearts where God and nature whispered it in calmly, insensibly,
and softly, and therefore now it shall be thunder'd in their ears in words, and those boisterous ones, at which the whole mount quaked greatly, Exod. xix. 18. And in the 16. verse, it must be usher'd with variety of dismal meteors upon the Mount,
and softly, and Therefore now it shall be thundered in their ears in words, and those boisterous ones, At which the Whole mount quaked greatly, Exod xix. 18. And in the 16. verse, it must be ushered with variety of dismal meteors upon the Mount,
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That which till then had taught men in their hearts, and had been explain'd from tradition, from Father to Son. Adam instructing Seth, and Seth Enoch in all righteousness, is now put into Tables, that they may have eyes to see, that would not have hearts to understand, that the perverse may be convinced,
That which till then had taught men in their hearts, and had been explained from tradition, from Father to Son. Adam instructing Seth, and Seth Enoch in all righteousness, is now put into Tables, that they may have eyes to see, that would not have hearts to understand, that the perverse may be convinced,
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as it alwayes was, neglected, soil'd, and moth-eaten, and he shall be censured either for ambition or curiosity, that shall ever be seen to enquire, or look after it.
as it always was, neglected, soiled, and moth-eaten, and he shall be censured either for ambition or curiosity, that shall ever be seen to inquire, or look After it.
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and prick't within, as Gods judgments attended them without, and as often as sword, or plague wounded them, made them acknowledge the justice of God, that thus rewarded their perversness.
and pricked within, as God's Judgments attended them without, and as often as sword, or plague wounded them, made them acknowledge the Justice of God, that thus rewarded their perverseness.
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To conclude this discourse of the Jews, every rebellion and idolatry of theirs was a double breach, of a double law, the one in tables, the other in their heart;
To conclude this discourse of the jews, every rebellion and idolatry of theirs was a double breach, of a double law, the one in tables, the other in their heart;
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and convinced within, and express it with a Surely this man doth many miracles, John xi. 48. At another time at the top and complement of the business, Pilate is deterr'd from condemning,
and convinced within, and express it with a Surely this man does many Miracles, John xi. 48. At Another time At the top and compliment of the business, Pilate is deterred from condemning,
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and though the fear of the people made him valiant, yet, as if he contemn'd this voice of his conscience against his will, with some reluctance, he washes his hands when he would have been gladder to quench the fire in his heart, which still burnt and vext him.
and though the Fear of the people made him valiant, yet, as if he contemned this voice of his conscience against his will, with Some reluctance, he washes his hands when he would have been gladder to quench the fire in his heart, which still burned and vexed him.
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and executioner, persecuted him out of the world, haunted him, would not suffer him to live, whom otherwise the law of the Country would have reprived, till a natural death had called for him.
and executioner, persecuted him out of the world, haunted him, would not suffer him to live, whom otherwise the law of the Country would have reprieved, till a natural death had called for him.
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and then NONLATINALPHABET, to set it up strong and firm as a pillar in our hearts, was the part and office of a Philosopher; and then afterwards to make use of it in our whole conversation, this was the part of a vertuous man complete and absolute.
and then, to Set it up strong and firm as a pillar in our hearts, was the part and office of a Philosopher; and then afterwards to make use of it in our Whole Conversation, this was the part of a virtuous man complete and absolute.
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And how then will our contempt be aggravated, if Christianity, which Clemens calls spiritual Philosophy, and is to be reckoned above all moral perfections, hath yet wrought neither of these effects in us? if we have continued so far from straightning,
And how then will our contempt be aggravated, if Christianity, which Clemens calls spiritual Philosophy, and is to be reckoned above all moral perfections, hath yet wrought neither of these effects in us? if we have continued so Far from straightening,
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or setting up, or making use of this rule, that we have not so much as ever enquired or mark't whether there be any such thing left within us or no? Theodoret in his second NONLATINALPHABET.
or setting up, or making use of this Rule, that we have not so much as ever inquired or marked whither there be any such thing left within us or not? Theodoret in his second.
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but salute, and court, and make love to darkness as their only Queen, and Mistress of their actions, NONLATINALPHABET, as a creature sent on purpose to preserve them:
but salute, and court, and make love to darkness as their only Queen, and Mistress of their actions,, as a creature sent on purpose to preserve them:
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and these, saith he, deserve not to be child but pitied, for nature at first appointed them this condition of life, NONLATINALPHABET, 'tis their birthright and inheritance, and therefore no body will be angry with them for living on it:
and these, Says he, deserve not to be child but pitied, for nature At First appointed them this condition of life,, it's their birthright and inheritance, and Therefore no body will be angry with them for living on it:
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NONLATINALPHABET, &c. But for them who were made creatures of light, and, had it not been for their wilfulness, had still continued light in the Lord, who are altogether encompast and environed with light, light of nature, light of reason, light of religion,
, etc. But for them who were made creatures of Light, and, had it not been for their wilfulness, had still continued Light in the Lord, who Are altogether encompassed and environed with Light, Light of nature, Light of reason, Light of Religion,
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to be for ever a solliciting and worshipping of darkness, as Socrates was said to adore the clouds, this is such a sottishness, that the stupidst element under Heaven would naturally scorn to be guilty of:
to be for ever a soliciting and worshipping of darkness, as Socrates was said to adore the Clouds, this is such a sottishness, that the stupidst element under Heaven would naturally scorn to be guilty of:
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and sollicite darkness, then ever the Heathens adored the Sun. Not to wander out of the sphere my Text hath placed me in, to shew how the light of the Gospel and Christianity is neglected by us, our guilt will lie heavy enough on us,
and solicit darkness, then ever the heathens adored the Sun. Not to wander out of the sphere my Text hath placed me in, to show how the Light of the Gospel and Christianity is neglected by us, our guilt will lie heavy enough on us,
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but even uncreature our selves? Aristotle observes, that that by which any thing is known first, that which doth distinguish one thing from another à priore, NONLATINALPHABET, is to be called the beginning or cause of that thing, and that the light of reason distinguishing one action from another, being the first thing that teaches me that this is good, that otherwise may from thence be termed the beginning of every reasonable action in us,
but even uncreature our selves? Aristotle observes, that that by which any thing is known First, that which does distinguish one thing from Another à priore,, is to be called the beginning or cause of that thing, and that the Light of reason distinguishing one actium from Another, being the First thing that Teaches me that this is good, that otherwise may from thence be termed the beginning of every reasonable actium in us,
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by this perversness 'tis perpetual night with us, nay, we even die daily; our whole life is but a multiplyed swoon or lethargie, in which we remain stupid, breathless, sensless, till the day of death or judgment with a hideous voice affrights and rouses us,
by this perverseness it's perpetual night with us, nay, we even die daily; our Whole life is but a multiplied swoon or lethargy, in which we remain stupid, breathless, senseless, till the day of death or judgement with a hideous voice affrights and rouses us,
and so our dark souls having a long while groped wilfully in the Sun, are at last lead to an everlasting, inevitable darkness, whither the mercy or rayes of the Sun can never pierce;
and so our dark Souls having a long while groped wilfully in the Sun, Are At last led to an everlasting, inevitable darkness, whither the mercy or rays of the Sun can never pierce;
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Again, how ordinary a thing is it to unman our selves by this contempt of the directions of reason, by doing things that no man in his right mind would ever have patience to think of? Beloved, to pass by those which we call unnatural sins, 1. so in the highest degree,
Again, how ordinary a thing is it to unman our selves by this contempt of the directions of reason, by doing things that no man in his right mind would ever have patience to think of? beloved, to pass by those which we call unnatural Sins, 1. so in the highest degree,
and then what difference is there betwixt him and a tree, whose whole nature it is to feed and grow? Certainly unless he hath some better imployment, he is at best but NONLATINALPHABET, a plant-animal, whose shape would perhaps persuade you that it hath some sense or soul in it,
and then what difference is there betwixt him and a tree, whose Whole nature it is to feed and grow? Certainly unless he hath Some better employment, he is At best but, a plant-animal, whose shape would perhaps persuade you that it hath Some sense or soul in it,
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and all the beasts of the field, and fowls of the air, be but several Emblemes, and Hieroglyphicks concurring to make up his character, carries a wilderness about him,
and all the beasts of the field, and fowls of the air, be but several Emblems, and Hieroglyphics concurring to make up his character, carries a Wilderness about him,
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and then who will stick to compare this man to the beasts that perish? For 'tis Theophilus his note, that the cattle and beasts of the field were created the same day with man, Gen. i. 25. to note, NONLATINALPHABET, the brutish condition of some men, and that therefore the blessing was not bestowed on them,
and then who will stick to compare this man to the beasts that perish? For it's Theophilus his note, that the cattle and beasts of the field were created the same day with man, Gen. i. 25. to note,, the brutish condition of Some men, and that Therefore the blessing was not bestowed on them,
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but reserved for the man which should have the dominion over them, verse 26, 28. In sum, every action which Reason, or Scripture, or Gods spirit guides not in us, is to be called the work of some other creature of one of these three sorts;
but reserved for the man which should have the dominion over them, verse 26, 28. In sum, every actium which Reason, or Scripture, or God's Spirit guides not in us, is to be called the work of Some other creature of one of these three sorts;
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either earthly, the work of a plant, or sensual, the work of a brute, or thirdly, above the condition of both these, devillish. Thus do you see the sin of the contempt of the light of nature, which although it be dimm'd in us by our corruption,
either earthly, the work of a plant, or sensual, the work of a brutus, or Thirdly, above the condition of both these, devilish. Thus do you see the since of the contempt of the Light of nature, which although it be dimmed in us by our corruption,
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or else being infused in a sufficient perfection, is yet terribly overcast with a gloom and cloud of corruptions, that it can scarce find any passage to get through,
or Else being infused in a sufficient perfection, is yet terribly overcast with a gloom and cloud of corruptions, that it can scarce find any passage to get through,
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because there may be some passage or other in that book, which will refer to every sort of learning in the world, whence 'tis observed that the old Scholiasts and NONLATINALPHABET, were most exquisit Scholars.
Because there may be Some passage or other in that book, which will refer to every sort of learning in the world, whence it's observed that the old Scholiasts and, were most exquisite Scholars.
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Thus certainly will not any ordinary skill serve turn to interpret and explain many dark sayings, which were at first written in the book of our hearts,
Thus Certainly will not any ordinary skill serve turn to interpret and explain many dark sayings, which were At First written in the book of our hearts,
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how unpolish't soever this Diamond be, yet if it do but glissen, 'tis too pretious to be cast away. And then 2. By removing all hindrances, or incumbrances that may any way weaken or oppress it, and these you have learnt to be corrupt affections.
how unpolished soever this Diamond be, yet if it do but glissen, it's too precious to be cast away. And then 2. By removing all hindrances, or encumbrances that may any Way weaken or oppress it, and these you have learned to be corrupt affections.
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That democracy, and croud, and press, and common people of the soul, raises a tumult in every street within us, that no voice of law or reason can be heard.
That democracy, and crowd, and press, and Common people of the soul, raises a tumult in every street within us, that no voice of law or reason can be herd.
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if you will but remove this cloud of crudities, then will the brain be able to send some rayes down to the heart, which till then are sure to be caught up by the way, anticipated, and devoured.
if you will but remove this cloud of crudities, then will the brain be able to send Some rays down to the heart, which till then Are sure to be caught up by the Way, anticipated, and devoured.
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For the naked simplicity of the soul, the absence of all disordered passions is that NONLATINALPHABET, saith Aphrodiseus, that kindly familiar good temper of the soul, by which it is able to find out and judge of truth.
For the naked simplicity of the soul, the absence of all disordered passion is that, Says Aphrodiseus, that kindly familiar good temper of the soul, by which it is able to find out and judge of truth.
In brief, if thou canst crop thy luxuriant passions, if thou canst either expel, or tame all the wild beasts within thee, which are born to devour any thing which is weak or innocent,
In brief, if thou Canst crop thy luxuriant passion, if thou Canst either expel, or tame all the wild beasts within thee, which Are born to devour any thing which is weak or innocent,
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If thou canst use any means to dissolve this dung of affections which an habit of sin hath baked within thee, the scales will fall off from thine eyes,
If thou Canst use any means to dissolve this dung of affections which an habit of since hath baked within thee, the scales will fallen off from thine eyes,
and I shall expect, and hope, and pray, and almost be confident, that if thou dost perform sincerely what thy own soul prompts thee to, Gods spirit is nigh at hand to perfect,
and I shall expect, and hope, and pray, and almost be confident, that if thou dost perform sincerely what thy own soul prompts thee to, God's Spirit is High At hand to perfect,
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In the next place, thou maist see thine own guilts the clearer, call thy self to an account even of those things which thou thinkest thou art freest from;
In the next place, thou Mayest see thine own guilts the clearer, call thy self to an account even of those things which thou Thinkest thou art Freest from;
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and if thou lookest narrowly, I am afraid thou wilt spy thine own picture in that glass, and find thy self in many things as arrant a Gentile, as any of them.
and if thou Lookest narrowly, I am afraid thou wilt spy thine own picture in that glass, and find thy self in many things as arrant a Gentile, as any of them.
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Again, what man of us is not in some kind guilty even of their highest crime Idolatry? Some of them took the brain to be sacred, NONLATINALPHABET, saith Athenaeus; and therefore hearing some cry God help when one sneezed, the ignorant sort worshipt that noise as an expression of a Deity in the brain; and so as senslesly many of us deify our own brains, and adore every thing that ever comes out of them.
Again, what man of us is not in Some kind guilty even of their highest crime Idolatry? some of them took the brain to be sacred,, Says Athenaeus; and Therefore hearing Some cry God help when one sneezed, the ignorant sort worshipped that noise as an expression of a Deity in the brain; and so as senslesly many of us deify our own brains, and adore every thing that ever comes out of them.
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In sum, every imagination becomes an Image, and the Artificer deifies his own handy-work, forgetting that he made it as 'tis described in the 13. of Wisd. toward the end,
In sum, every imagination becomes an Image, and the Artificer deifies his own handiwork, forgetting that he made it as it's described in the 13. of Wisdom towards the end,
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and this is one kind of Idolatry. Again who is there that hath not some pleasure in his heart, which takes place of God there? They had their Sun and Moon most glorious creatures, their Heroes, whose vertues had even deified their memory,
and this is one kind of Idolatry. Again who is there that hath not Some pleasure in his heart, which Takes place of God there? They had their Sun and Moon most glorious creatures, their Heroes, whose Virtues had even deified their memory,
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But how basely have we out-gone their vilest worships? How have we outstript them? Let but one appearance of gain like that golden calf of the Israelites, a beautiful woman,
But how basely have we outgone their Vilest worships? How have we outstripped them? Let but one appearance of gain like that golden calf of the Israelites, a beautiful woman,
In sum, all the lower part of the soul, or carnal affections are but a picture of the City of Athens, Acts xvii. 16. Wholly given to Idolatry. The basest, unworthiest pleasure or content in the world, that which is good for nothing else, the very refuse of the refuse, Wisd. xiii. 13. is become an Idol, and hath its shrines in some heart or other:
In sum, all the lower part of the soul, or carnal affections Are but a picture of the city of Athens, Acts xvii. 16. Wholly given to Idolatry. The Basest, Unworthiest pleasure or content in the world, that which is good for nothing Else, the very refuse of the refuse, Wisdom xiii. 13. is become an Idol, and hath its shrines in Some heart or other:
If Craesus his dumb son in Herodotus, seeing one come to kill his father, shall by violence break the string of his tongue that formerly hindred his speech,
If Croesus his dumb son in Herodotus, seeing one come to kill his father, shall by violence break the string of his tongue that formerly hindered his speech,
Wherefore if ever our bestial soul, that of our sense, shall seduce us to any thing that our manly soul, that of our reason, which is now somewhat decrepit,
Wherefore if ever our bestial soul, that of our sense, shall seduce us to any thing that our manly soul, that of our reason, which is now somewhat decrepit,
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And if at thy audit with thy own soul, and examination of thy self, amongst the root of thy customary ignorant sins, (and O Lord deliver me from my secret faults) if in that heap and chaos, thy own heart can pick out many of this nature,
And if At thy audit with thy own soul, and examination of thy self, among the root of thy customary ignorant Sins, (and Oh Lord deliver me from my secret Faults) if in that heap and chaos, thy own heart can pick out many of this nature,
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Think of this seriously, and if all this will nothing move you, I cannot hope that any farther Rhetorick, if I had it to spare, would do any good upon you.
Think of this seriously, and if all this will nothing move you, I cannot hope that any farther Rhetoric, if I had it to spare, would do any good upon you.
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and that is the punishment that here expects this contempt, and that a dismal hideous one, all the wild savage devourers in the wilderness, Vile affections, which punishment together with the inflicter,
and that is the punishment that Here expects this contempt, and that a dismal hideous one, all the wild savage devourers in the Wilderness, Vile affections, which punishment together with the inflicter,
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'Tis observed in Photius, as a sure token that Jerusalem should be destroyed, because punishment came upon it in a chain, every link drew on another, no intermission,
It's observed in Photius, as a sure token that Jerusalem should be destroyed, Because punishment Come upon it in a chain, every link drew on Another, no intermission,
then must the beholder acknowledge NONLATINALPHABET, that God is resolved to make them the scene of his rage, not only of his wrath. Thus also in the spiritual NONLATINALPHABET of the estate of the soul, some sins may be suffered to invade us,
then must the beholder acknowledge, that God is resolved to make them the scene of his rage, not only of his wrath. Thus also in the spiritual of the estate of the soul, Some Sins may be suffered to invade us,
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and stick as did the Amorites, to goad our sides, not destroy, but humble us. But when sins shall come like gaol birds linked, and chained together, when our corruptions,
and stick as did the amorites, to goad our sides, not destroy, but humble us. But when Sins shall come like gaol Birds linked, and chained together, when our corruptions,
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and that is disertion, or dereliction, and giving us over, and giving us up, which will suddenly bring us to that which our corrupt nature posts after, all vile affections.
and that is desertion, or dereliction, and giving us over, and giving us up, which will suddenly bring us to that which our corrupt nature posts After, all vile affections.
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'Tis justice that they which delight in errour, should be let alone in their course, that they may see and acknowledge the errour of their delight, that they which have contemned Gods voice,
It's Justice that they which delight in error, should be let alone in their course, that they may see and acknowledge the error of their delight, that they which have contemned God's voice,
and therefore saith he, NONLATINALPHABET, there be among them beasts of all sorts of strange shapes, the heat and violence of the same lust makes the very beasts unnatural, the confusion of species is ordinary among them;
and Therefore Says he,, there be among them beasts of all sorts of strange shapes, the heat and violence of the same lust makes the very beasts unnatural, the confusion of species is ordinary among them;
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nature is almost lost amongst them, and many beasts may be found in Africk, which never had any of their kind in the Ark; Africa semper aliquod apportat novi, whosoever hath a mind to a strange sight, there he shall have store of them.
nature is almost lost among them, and many beasts may be found in Africa, which never had any of their kind in the Ark; Africa semper aliquod apportat novi, whosoever hath a mind to a strange sighed, there he shall have store of them.
but outragious, having no keeper to govern them, they become wilde: scorn any limits, or bounds of nature, do every day conceive horrid, unnatural, vile imaginations,
but outrageous, having no keeper to govern them, they become wild: scorn any Limits, or bounds of nature, do every day conceive horrid, unnatural, vile Imaginations,
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and observe, every degree and Symptome, and prognostick of them in our selves, and never leave poring till we have pierced through that carnal security that blinded us,
and observe, every degree and symptom, and prognostic of them in our selves, and never leave poring till we have pierced through that carnal security that blinded us,
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and there fix and dwell and weep, and pray, to that omnipotent Physician of our souls, that Restorer of reasonable creatures, that he will by some spiritual eye water, recover us to that sense.
and there fix and dwell and weep, and pray, to that omnipotent physician of our Souls, that Restorer of reasonable creatures, that he will by Some spiritual eye water, recover us to that sense.
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'Tis impossible saith Tobias, for any one to restore us to the Image of the Father which was once on us, but him only who was the eternal Image of the Father, he only could NONLATINALPHABET, turn out that unreasonable blind soul within us, made up of our sins which move us,
It's impossible Says Tobias, for any one to restore us to the Image of the Father which was once on us, but him only who was the Eternal Image of the Father, he only could, turn out that unreasonable blind soul within us, made up of our Sins which move us,
He hath already by his incarnation, delivered us from one long night, the dark gloom of our heathen Ancestors, O that he would be born again spiritually in our souls, to deliver us from other more Cimerian darkness, the night,
He hath already by his incarnation, Delivered us from one long night, the dark gloom of our heathen Ancestors, Oh that he would be born again spiritually in our Souls, to deliver us from other more Cimmerian darkness, the night,
He once breathed on us the breath of life to make us men, O that he would again but breath on us the NONLATINALPHABET, His holy breath, his hallowing breath, his breath of holiness to make us Saints. It is he that must prevent us with his Spirit,
He once breathed on us the breath of life to make us men, Oh that he would again but breath on us the, His holy breath, his hallowing breath, his breath of holiness to make us Saints. It is he that must prevent us with his Spirit,
as the Learned Bishop hath observed against the Jesuit. Let us make much of all the light that nature and reason will afford us, let us not suffer one precious ray to be cast away upon us,
as the Learned Bishop hath observed against the Jesuit. Let us make much of all the Light that nature and reason will afford us, let us not suffer one precious ray to be cast away upon us,
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when men upon a confidence that they perform all that can be required of a Christian, they look no farther then the outward work, observe not what heart is under this outside,
when men upon a confidence that they perform all that can be required of a Christian, they look no farther then the outward work, observe not what heart is under this outside,
Such men as these the Apostle begins to character and censure in the 12. verse of the Chapter, As many as desire to make a fair shew in the flesh, &c. They that stand only on a fair specious out-side,
Such men as these the Apostle begins to character and censure in the 12. verse of the Chapter, As many as desire to make a fair show in the Flesh, etc. They that stand only on a fair specious outside,
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and think all the sap and life of Religion lies in the bark, they do this and this, these will have you circumcised, and constrain you to a many burthensome ceremonies;
and think all the sap and life of Religion lies in the bark, they do this and this, these will have you circumcised, and constrain you to a many burdensome ceremonies;
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measuring out Religion to you by the weight, thus much is required of you to do (as Popish Confessors set their deluded votaries their task of Ave Maries and Pater nosters by tale) and thus you may be sure to be saved.
measuring out Religion to you by the weight, thus much is required of you to do (as Popish Confessors Set their deluded votaries their task of Have Mary's and Pater noster's by tale) and thus you may be sure to be saved.
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In brief, be you outwardly never so severe a Jew or Christian, all that is nothing worth, there is but one thing most peremptorily required of you, and that you have omitted;
In brief, be you outwardly never so severe a Jew or Christian, all that is nothing worth, there is but one thing most peremptorily required of you, and that you have omitted;
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The particle but in the front of my Text is exclusive and restrictive, it excludes every thing in the world from pretending to avail any thing, from being believed to do us any good.
The particle but in the front of my Text is exclusive and restrictive, it excludes every thing in the world from pretending to avail any thing, from being believed to do us any good.
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when he saith neither of these availeth any thing, he forcibly implies that all other means, all professions, all observances that men think or hope to get Heaven by are to no purpose,
when he Says neither of these availeth any thing, he forcibly Implies that all other means, all professions, all observances that men think or hope to get Heaven by Are to no purpose,
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The substance of all the Apostles discourse, and the ground-work of mine shall be this one Aphorism, Nothing is efficaciously available to salvation, but a renewed, regenerated heart.
The substance of all the Apostles discourse, and the groundwork of mine shall be this one Aphorism, Nothing is efficaciously available to salvation, but a renewed, regenerated heart.
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'Tis observable, that our state of nature and sin is in Scripture exprest ordinarily by old age, the natural sinful man, that is, all our natural affections that are born and grow up with us, are called the old man, as if since Adams fall we were decrepit, and feeble,
It's observable, that our state of nature and since is in Scripture expressed ordinarily by old age, the natural sinful man, that is, all our natural affections that Are born and grow up with us, Are called the old man, as if since Adams fallen we were decrepit, and feeble,
The new Covenant, Mark i. 27. The language of believers new tongues, Mark xvi. 17. A new commandment, John xiii. 34. A new man, Ephes. ii. 15. In sum, the state of grace is exprest by NONLATINALPHABET, all is become new, 2 Cor. v. 17. So that old and new, as it divides the Bible, the whole state of things, the world;
The new Covenant, Mark i. 27. The language of believers new tongues, Mark xvi. 17. A new Commandment, John xiii. 34. A new man, Ephesians ii. 15. In sum, the state of grace is expressed by, all is become new, 2 Cor. v. 17. So that old and new, as it divides the bible, the Whole state of things, the world;
so it doth that to which all these serve, man; every natural man which hath nothing but nature in him, is an old man, be he never so young is full of years,
so it does that to which all these serve, man; every natural man which hath nothing but nature in him, is an old man, be he never so young is full of Years,
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even dead with old age, Eph. ii. 5. And then consequently, every spiritual man which hath somewhat elsé in him then he received from Adam, he that is born from above, John iii. 3. NONLATINALPHABET, (for it may be so rendred from the original,
even dead with old age, Ephesians ii. 5. And then consequently, every spiritual man which hath somewhat elsé in him then he received from Adam, he that is born from above, John iii. 3., (for it may be so rendered from the original,
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as well as born again, as our English read it) he that is by Gods spirit quickned from the old death, Ephes. ii. 5. he is contrary to the former, a new man, a new creature;
as well as born again, as our English read it) he that is by God's Spirit quickened from the old death, Ephesians ii. 5. he is contrary to the former, a new man, a new creature;
So that you find in general, that the Scripture presumes it, that there is a renovation, a casting away of the old coat, a youth and spring again in many men from the old age and weak bed-rid estate of nature.
So that you find in general, that the Scripture Presumest it, that there is a renovation, a casting away of the old coat, a youth and spring again in many men from the old age and weak bedrid estate of nature.
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and in what womb 'tis carried, I will require no more of you, then to observe and understand with me what is meant by the ordinary phrase in our Divines, a new principle,
and in what womb it's carried, I will require no more of you, then to observe and understand with me what is meant by the ordinary phrase in our Divines, a new principle,
A mans body is naturally a sluggish, unactive, motionless, heavy thing, not able to stir or move the least animal motion, without a soul to enliven it;
A men body is naturally a sluggish, unactive, motionless, heavy thing, not able to stir or move the least animal motion, without a soul to enliven it;
without that 'tis but a carcass, as you see at death, when the soul is separated from it, it returns to be but a stock or lump of flesh, the soul bestows all life and motion on it,
without that it's but a carcase, as you see At death, when the soul is separated from it, it returns to be but a stock or lump of Flesh, the soul bestows all life and motion on it,
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The work of regeneration, the bestowing of a spiritual life on one dead in trespasses and sins, the making of a carcass walk, the natural old man to spring again,
The work of regeneration, the bestowing of a spiritual life on one dead in Trespasses and Sins, the making of a carcase walk, the natural old man to spring again,
Now the soul in that it produces life and motion, the exercise of life in the body is called a principle, that is, a spring or fountain of life, because all comes from it;
Now the soul in that it produces life and motion, the exercise of life in the body is called a principle, that is, a spring or fountain of life, Because all comes from it;
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that which gives it a new life, which before it lived not, furnisheth it with spiritual powers to quell and subdue all carnal affections which were before too hard for it;
that which gives it a new life, which before it lived not, furnisheth it with spiritual Powers to quell and subdue all carnal affections which were before too hard for it;
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this, I say, is called properly an inward principle, and an inward, because it is inwardly and secretly infused, doth not only outwardly assist us as an auxiliary at a dead lift,
this, I say, is called properly an inward principle, and an inward, Because it is inwardly and secretly infused, does not only outwardly assist us as an auxiliary At a dead lift,
Now the new principle, by which not the man, but the new man the Christian lives, is, in a word, the spirit of God, which unites it self to the regenerate heart,
Now the new principle, by which not the man, but the new man the Christian lives, is, in a word, the Spirit of God, which unites it self to the regenerate heart,
or living creatures, by both which the unregenerate is signified indifferently, because the soul which he hath stands him in little stead, his flesh rules all,
or living creatures, by both which the unregenerate is signified indifferently, Because the soul which he hath Stands him in little stead, his Flesh rules all,
but Christ liveth in him, Gal. ii. 20. This being premised, that now you know what this new creature is, he that lives and moves by a new principle, all that is behind will be clearliest presented to you by resolving these four questions; 1. whence it comes; 2. where it lodges; 3. when it enters;
but christ lives in him, Gal. ii. 20. This being premised, that now you know what this new creature is, he that lives and moves by a new principle, all that is behind will be clearliest presented to you by resolving these four questions; 1. whence it comes; 2. where it lodges; 3. when it enters;
and that by way of mission from the Father and the Son, according to the promise of Christ, John xv. 26. The comforter whom I will send from the Father.
and that by Way of mission from the Father and the Son, according to the promise of christ, John xv. 26. The comforter whom I will send from the Father.
as God is in the Church, from which Analogy our bodies are called the Temples of the Holy Ghost which is in us, 1 Cor. vi. 19. God sends then his Spirit into our hearts;
as God is in the Church, from which Analogy our bodies Are called the Temples of the Holy Ghost which is in us, 1 Cor. vi. 19. God sends then his Spirit into our hearts;
or drive it from me, I dart it out of my hand at it, from which Gods judgments are compared to shooting and lightning, He hath bent his bow, he hath sent forth his arrows, he cast forth lightnings, Psal. xviii. 14. But if I like any thing that I meet with,
or drive it from me, I dart it out of my hand At it, from which God's Judgments Are compared to shooting and lightning, He hath bent his bow, he hath sent forth his arrows, he cast forth lightnings, Psalm xviii. 14. But if I like any thing that I meet with,
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To the second question, where it lodges, my answer is, in the heart of man, in the whole soul; not in the understanding, not in the will, (a distinction of faculties invented by Philosophers, to puzzle and perplex Divines,
To the second question, where it lodges, my answer is, in the heart of man, in the Whole soul; not in the understanding, not in the will, (a distinction of faculties invented by Philosophers, to puzzle and perplex Divines,
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and put them to needless shifts) but, I say, in the whole soul, ruling and guiding it in all its actions, enabling it to understand and will spiritually;
and put them to needless shifts) but, I say, in the Whole soul, ruling and guiding it in all its actions, enabling it to understand and will spiritually;
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for by them it begins to express and shew it self in the world, by them the habit is exerted and made perfect, the seed shot up into an ear, the Spring improved to Autumn,
for by them it begins to express and show it self in the world, by them the habit is exerted and made perfect, the seed shot up into an ear, the Spring improved to Autumn,
and then who can hold in his Spirit without stifling, from breaking out into that joyful acclamation, Blessed is the womb that bears this incarnate Spirit, and the paps that give him suck!
and then who can hold in his Spirit without stifling, from breaking out into that joyful acclamation, Blessed is the womb that bears this incarnate Spirit, and the paps that give him suck!
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and that he doth (as the ancient gladiators had their arma praelusoria ) by skirmishing with our corruptions before he comes to give them a pitch-battel;
and that he does (as the ancient gladiators had their arma praelusoria) by skirmishing with our corruptions before he comes to give them a pitch-battel;
first, by a momentary remorse, then by a more lasting, yet not purifying flame, the Spirit of bondage. In sum, every check of conscience, every sigh for sin, every fear of judgment, every desire of grace, every motion or inclination toward spiritual good, he it never so short-winded, is praeludium spiritus, a kind of John Baptist to Christ, something that God sent before to prepare the wayes of the Lord.
First, by a momentary remorse, then by a more lasting, yet not purifying flame, the Spirit of bondage. In sum, every check of conscience, every sighs for since, every Fear of judgement, every desire of grace, every motion or inclination towards spiritual good, he it never so short-winded, is praeludium spiritus, a kind of John Baptist to christ, something that God sent before to prepare the ways of the Lord.
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And thus the Spirit comes very often, in every affliction, every disease, (which is part of Gods discipline to keep us in some order,) in brief, at every Sermon that works upon us at the hearing:
And thus the Spirit comes very often, in every affliction, every disease, (which is part of God's discipline to keep us in Some order,) in brief, At every Sermon that works upon us At the hearing:
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as when Saul was called in the midst of his madness, Acts ix. he was certainly able to tell a man the very minute of his change, of his being made a new creature.
as when Saul was called in the midst of his madness, Acts ix. he was Certainly able to tell a man the very minute of his change, of his being made a new creature.
many presumptions in our hearts false-grounded, many tremblings and jealousies in those that have it, great affinity between faith natural and spiritual: seeing 'tis a Spirit that thus enters,
many presumptions in our hearts false-grounded, many tremblings and jealousies in those that have it, great affinity between faith natural and spiritual: seeing it's a Spirit that thus enters,
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but in a word, the surest discerning of it, is in its working, not at its entring. I may know that now I have the Spirit better then at what time I came to it.
but in a word, the Surest discerning of it, is in its working, not At its entering. I may know that now I have the Spirit better then At what time I Come to it.
Undiscernibly Gods supernatural agency interposes sometimes in the mothers womb, as in John Baptist springing in Elizabeth at Maryes salutation, Luke i. 41. and perhaps in Jeremy, Jer. i. 5. Before thou camest out of the womb I Sanctified thee, and in Isaiah, Isa. xlix. 5. The Lord that formed me from the womb to be his servant.
Undiscernibly God's supernatural agency interposes sometime in the mother's womb, as in John Baptist springing in Elizabeth At Maryes salutation, Luke i. 41. and perhaps in Jeremiah, Jer. i. 5. Before thou camest out of the womb I Sanctified thee, and in Isaiah, Isaiah xlix. 5. The Lord that formed me from the womb to be his servant.
But this divine address attends most ordinarily till the time of our Baptism, when the Spirit accompanying the outward sign infuses it self into their hearts,
But this divine address attends most ordinarily till the time of our Baptism, when the Spirit accompanying the outward Signen infuses it self into their hearts,
and as they come to an use of their reason, to a more and more multiplying this habit of grace into holy spiritual acts of Faith and Obedience: from which 'tis ordinarily said, that Infants baptized have habitual Faith, as they may be also said to have habitual repentance, and the habits of all other graces, because they have the root and seed of those beauteous healthful flowers which will actually flourish then, when they come to years.
and as they come to an use of their reason, to a more and more multiplying this habit of grace into holy spiritual acts of Faith and obedience: from which it's ordinarily said, that Infants baptised have habitual Faith, as they may be also said to have habitual Repentance, and the habits of all other graces, Because they have the root and seed of those beauteous healthful flowers which will actually flourish then, when they come to Years.
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and in those means we may expect it, as our Church doth in our Liturgies, where she presumes at every Baptism that it hath pleased God to regenerate the Infant by his holy Spirit.
and in those means we may expect it, as our Church does in our Liturgies, where she Presumest At every Baptism that it hath pleased God to regenerate the Infant by his holy Spirit.
Lastly, the Spirit sometimes enters into our hearts upon occasional emergencies, the sense of Gods judgments on our selves or others, the reflexion on his mercies, the reading good Books, falling into vertuous acquaintance, but most eminently at,
Lastly, the Spirit sometime enters into our hearts upon occasional emergencies, the sense of God's Judgments on our selves or Others, the reflection on his Mercies, the reading good Books, falling into virtuous acquaintance, but most eminently At,
here doth it love to be cherished, and refreshed, and warm'd within us, if we have it, for even it is the power of God unto salvation, Rom. i. 16. The 3. condition in which this Spirit comes into our hearts, is as an inhabitant, or house-keeper.
Here does it love to be cherished, and refreshed, and warmed within us, if we have it, for even it is the power of God unto salvation, Rom. i. 16. The 3. condition in which this Spirit comes into our hearts, is as an inhabitant, or housekeeper.
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and glorifie our Father, Matth. v. 16. Before we were said to live in the Spirit, now to walk, as you shall see the phrases used distinctly, Gal v. 25 ▪ 〈 ◊ 〉 walk, that is to go about conspicuously in the sight of all men, breaking forth into works, (as the Sun after the dispersions of a mist or cloud) whereby all men see and acknowledge his faith and obedience,
and Glorify our Father, Matthew v. 16. Before we were said to live in the Spirit, now to walk, as you shall see the phrases used distinctly, Gall v. 25 ▪ 〈 ◊ 〉 walk, that is to go about conspicuously in the sighed of all men, breaking forth into works, (as the Sun After the dispersions of a missed or cloud) whereby all men see and acknowledge his faith and Obedience,
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and find their own evil wayes reprehended, and made manifest by his good, as is noted in the 13. verse, All things that are reproved, are made manifest by the light.
and find their own evil ways reprehended, and made manifest by his good, as is noted in the 13. verse, All things that Are reproved, Are made manifest by the Light.
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Thus is the third Quere resolved also, when this inward principle enters. 1. It comes as an harbenger, in every outward restraint by which God keeps us from sinning. 2. It enters as a guest in some season or other, once for all.
Thus is the third Quere resolved also, when this inward principle enters. 1. It comes as an harbinger, in every outward restraint by which God keeps us from sinning. 2. It enters as a guest in Some season or other, once for all.
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In the womb, at Baptism, at some Sermon, sometimes at a notable tempest, shaking and stirring us violently, ordinarily and for the most part not to be discerned by us:
In the womb, At Baptism, At Some Sermon, sometime At a notable tempest, shaking and stirring us violently, ordinarily and for the most part not to be discerned by us:
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Thus are we wont to say that only Faith justifieth, but not Faith alone: and the reason these promises in Scripture are made sometimes to one grace precisely, sometimes to another, is because they are all at once rooted in the man,
Thus Are we wont to say that only Faith Justifieth, but not Faith alone: and the reason these promises in Scripture Are made sometime to one grace precisely, sometime to Another, is Because they Are all At once rooted in the man,
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Faith saves every man that hath it, and yet the believing'st man under Heaven shall not be saved without Charity. Charity hides a multitude of sins, and yet the charitablest man in the world shall never have his score cross't without Repentance. A catalogue of these fruits of the Spirit you may at your leisure make up to your selves for your tryal, out of the fifth to the Gal. from the 22. verse, and 1 Peter i 5. All these graces together,
Faith saves every man that hath it, and yet the believing'st man under Heaven shall not be saved without Charity. Charity hides a multitude of Sins, and yet the charitablest man in the world shall never have his score crossed without Repentance. A catalogue of these fruits of the Spirit you may At your leisure make up to your selves for your trial, out of the fifth to the Gal. from the 22. verse, and 1 Peter i 5. All these graces together,
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Then for acts of life, one perhaps shews it self before another, as the child first sneezed seven times, a violent disburthening it self of some troublesom humors that tickle in the head;
Then for acts of life, one perhaps shows it self before Another, as the child First sneezed seven times, a violent disburdening it self of Some troublesome humours that tickle in the head;
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to which may be answerable our spiritual clearing and purging our selves by Self-denial, the laying aside every weight, Heb. xii. 1. then opened his eyes, which in our spiritual creature, is spiritual illumination, or the eye of Faith; these I say, may first shew themselves as acts,
to which may be answerable our spiritual clearing and purging our selves by Self-denial, the laying aside every weight, Hebrew xii. 1. then opened his eyes, which in our spiritual creature, is spiritual illumination, or the eye of Faith; these I say, may First show themselves as acts,
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I conceive Self denial and Faith to be there first, and most eminent, according to that notable place, Matth, xvi. 24. where Christ seems to set down the order of graces in true Disciples.
I conceive Self denial and Faith to be there First, and most eminent, according to that notable place, Matthew, xvi. 24. where christ seems to Set down the order of graces in true Disciples.
Let him deny himself, and take up his cross, that is, forgo all his carnal delights, and embrace all manner of punishments and miseries, prepare himself even to go and be crucified,
Let him deny himself, and take up his cross, that is, forgo all his carnal delights, and embrace all manner of punishments and misery's, prepare himself even to go and be Crucified,
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then is the man said to be regenerate, whereupon it is that the regenerate state is called the life of Faith. Faith is become a principle of the greatest power and activity in the soul.
then is the man said to be regenerate, whereupon it is that the regenerate state is called the life of Faith. Faith is become a principle of the greatest power and activity in the soul.
whether it work irresistibly by way of physical influence, or moral perswasion, whether being once had, it may totally or finally be lost again, and the like;
whither it work irresistibly by Way of physical influence, or moral persuasion, whither being once had, it may totally or finally be lost again, and the like;
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And for the necessity of renewedness of heart, to demonstrate that, I will only crave of you to grant me, that the performance of any one duty towards God is necessary,
And for the necessity of renewedness of heart, to demonstrate that, I will only crave of you to grant me, that the performance of any one duty towards God is necessary,
unless perhaps on Cain 's side, that he was forwardest in the duty, and offered first, Gen. iv. 3. But it is the inside of the action, the marrow and bowels of it that God judges by.
unless perhaps on Cain is side, that he was forwardest in the duty, and offered First, Gen. iv. 3. But it is the inside of the actium, the marrow and bowels of it that God judges by.
Resolve thy self to dwell no where but in the Church, and there (like Simeon NONLATINALPHABET, in Euseb. ) plant thy self continually in a Pillar, with thy eyes,
Resolve thy self to dwell no where but in the Church, and there (like Simeon, in Eusebius) plant thy self continually in a Pillar, with thy eyes,
In brief, the fairest part of a natural man, that which is least counterfeit, his desire and good affections to spiritual things (which we call favourably natural desires of spiritual obedience, ) these I say, are but false desires, false affections. 1. They have no solidity or permanency in the will, only fluid and transitory, some flight sudden wishes, tempests and storms of a troubled mind, soon blown over:
In brief, the Fairest part of a natural man, that which is least counterfeit, his desire and good affections to spiritual things (which we call favourably natural Desires of spiritual Obedience,) these I say, Are but false Desires, false affections. 1. They have no solidity or permanency in the will, only fluid and transitory, Some flight sudden wishes, tempests and storms of a troubled mind, soon blown over:
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in desiring Heaven, he desires somewhat that would free him from misery in happiness, a natural or moral good, that would be acceptable to any creature under Heaven:
in desiring Heaven, he Desires somewhat that would free him from misery in happiness, a natural or moral good, that would be acceptable to any creature under Heaven:
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somewhat it is that may please the flesh, and then 'tis not the spiritual but the carnal part of it that is their object which they woo, and make love too:
somewhat it is that may please the Flesh, and then it's not the spiritual but the carnal part of it that is their Object which they woo, and make love too:
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which you may judge of by this, that they are frequent and importunate in their wishes for glory, seldom or never for grace (though that also may be wished for carnally, to make us more renowned and better esteemed in the world.) For the most part, I say, they desire glory,
which you may judge of by this, that they Are frequent and importunate in their wishes for glory, seldom or never for grace (though that also may be wished for carnally, to make us more renowned and better esteemed in the world.) For the most part, I say, they desire glory,
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And this arises from hence, that our love of Christ grows by sending out and fastning our affections on him as an object fittest for our turns, that will advantage us most;
And this arises from hence, that our love of christ grows by sending out and fastening our affections on him as an Object Fittest for our turns, that will advantage us most;
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By what hath been said 'tis plain enough (though it might be much more amplified) that grace is of absolute necessity to performance of any holy work acceptable to God:
By what hath been said it's plain enough (though it might be much more amplified) that grace is of absolute necessity to performance of any holy work acceptable to God:
And then indeed how impatient should every Christian be of this Coloquintida within him? There's mors in ollâ, as the Prophet once spake, that's death in the pot, that so infects and kills every thing that comes out of it.
And then indeed how impatient should every Christian be of this Coloquintida within him? There's mors in ollâ, as the Prophet once spoke, that's death in the pot, that so infects and kills every thing that comes out of it.
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How should we abhor, and loath, and detest this old leaven that so besowres all our actions? this Heathenism of ungenerate carnal nature, which makes our best works so unchristian? To insist longer upon this, were but to encrease your thirst, not to satisfie it:
How should we abhor, and loath, and detest this old leaven that so besowres all our actions? this Heathenism of ungenerate carnal nature, which makes our best works so unchristian? To insist longer upon this, were but to increase your thirst, not to satisfy it:
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I counsel thee to think better of thine estate, and consider whether the like motives, had it so hapned that thou hadst been born and brought up in Turky, might not have made thee worship Mahumet. I would be sorry to be rigid;
I counsel thee to think better of thine estate, and Consider whither the like motives, had it so happened that thou Hadst been born and brought up in Turky, might not have made thee worship Mahomet. I would be sorry to be rigid;
well then, a new course must be taken, all thy former heathen, carnal, or at best good moral life, all thy formal performances, the best of thy natural desires must be content to be rank't here with circumcision and uncircumcision availing nothing, there is no trust,
well then, a new course must be taken, all thy former heathen, carnal, or At best good moral life, all thy formal performances, the best of thy natural Desires must be content to be ranked Here with circumcision and uncircumcision availing nothing, there is no trust,
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if ever thou meanst to move or walk, or do any thing, you must to that Creator of Spirits and Lover of Souls, and never leave solliciting, till he hath breathed another breath into your nostrils, another Soul into your Soul:
if ever thou Meanest to move or walk, or do any thing, you must to that Creator of Spirits and Lover of Souls, and never leave soliciting, till he hath breathed Another breath into your nostrils, Another Soul into your Soul:
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and humility, that these wants will prompt thee to, and woo, and importune the Holy Spirit to overshadow thee, to conceive all holy graces spiritually in thee:
and humility, that these Wants will prompt thee to, and woo, and importune the Holy Spirit to overshadow thee, to conceive all holy graces spiritually in thee:
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There is employment enough for thee in the while to prepare the room against his coming, to make use of all his common graces, to cleanse and reform thy foul corruptions, that when the Spirit comes it may find thee swept and garnish't. All the outward means which God hath afforded thee, he commands thee to make use of,
There is employment enough for thee in the while to prepare the room against his coming, to make use of all his Common graces, to cleanse and reform thy foul corruptions, that when the Spirit comes it may find thee swept and garnished. All the outward means which God hath afforded thee, he commands thee to make use of,
Whilst thou art a sortifying these little kingdoms within thee, send these Embassadors abroad for help, that thou maist be capable of it when it comes.
While thou art a sortifying these little kingdoms within thee, send these ambassadors abroad for help, that thou Mayest be capable of it when it comes.
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But above all things be circumspect, watch and observe the Spirit, and be perpetually ready to receive its blasts, let it never have breathed on thee in vain;
But above all things be circumspect, watch and observe the Spirit, and be perpetually ready to receive its blasts, let it never have breathed on thee in vain;
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infuse into our heathen hearts a Christian habit of sanctity, that we may perform all spiritual duties of holiness, that we may glorifie thee here by thy Spirit, and be glorified with thee by thy Christ hereafter.
infuse into our heathen hearts a Christian habit of sanctity, that we may perform all spiritual duties of holiness, that we may Glorify thee Here by thy Spirit, and be glorified with thee by thy christ hereafter.
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and so spend no part of our precious time unprofitably, we will by way of introduction examine what is here meant 1. by scoffers, 2. by walking after their own lusts.
and so spend no part of our precious time unprofitably, we will by Way of introduction examine what is Here meant 1. by scoffers, 2. by walking After their own Lustiest.
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And first, scoffers here do not signifie those whom confidence joyn'd to a good natural wit, hath taught to give and play upon every man they meet with, which in a moderate use is called NONLATINALPHABET, facetiousness, in an immoderate scurrility. But scoffers here are of a more special stamp, those who deal out their scoffs only on God and Religion. The word in the original signifies to mock, to abuse,
And First, scoffers Here do not signify those whom confidence joined to a good natural wit, hath taught to give and play upon every man they meet with, which in a moderate use is called, facetiousness, in an immoderate scurrility. But scoffers Here Are of a more special stamp, those who deal out their scoffs only on God and Religion. The word in the original signifies to mock, to abuse,
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and then deceive his expectation, and then 'tis rendred deluding. So Matth. ii. 16. when Herod saw he was mocked, NONLATINALPHABET, that he was deluded by the magicians. So that in the first primitive sense, scoffers must signifie those who either laugh at God,
and then deceive his expectation, and then it's rendered deluding. So Matthew ii. 16. when Herod saw he was mocked,, that he was deluded by the magicians. So that in the First primitive sense, scoffers must signify those who either laugh At God,
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as Solomon begins his discourse of the Atheists scoffs, Wisd. ii. 1. The ungodly said reasoning with themselves, and these are said to set their mouth against Heaven, managing disputes, which have both sting and poyson in them;
as Solomon begins his discourse of the Atheists scoffs, Wisdom ii. 1. The ungodly said reasoning with themselves, and these Are said to Set their Mouth against Heaven, managing disputes, which have both sting and poison in them;
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And these rational scoffs, for which Socrates antiently was very famous, are ordinarily in form of question, as in the Psalmist often, Where is now their God? i. e.
And these rational scoffs, for which Socrates anciently was very famous, Are ordinarily in from of question, as in the Psalmist often, Where is now their God? i. e.
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or fable to keep men in awe, and therefore laugh at it, as the Athenians did at the resurrection, Acts xvii. 32. and when they heard of the resurrection of the dead, some mocked, &c. i. e. disputed sarcastically and contumeliously against it, that certainly there was no such matter.
or fable to keep men in awe, and Therefore laugh At it, as the Athenians did At the resurrection, Acts xvii. 32. and when they herd of the resurrection of the dead, Some mocked, etc. i. e. disputed sarcastically and contumeliously against it, that Certainly there was no such matter.
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And thus also is the same word used of those which joyned their reason and malice to disprove Christs omnipotence, Matth. xxvii. 42. where they reviled and mocked him, saying, He saved others, himself he cannot save.
And thus also is the same word used of those which joined their reason and malice to disprove Christ omnipotence, Matthew xxvii. 42. where they reviled and mocked him, saying, He saved Others, himself he cannot save.
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In which speech the bitterest part of the scoff was the reason there used, plausible enough amongst ignorant Jews, that surely if he had any power, he would make use of it for himself.
In which speech the Bitterest part of the scoff was the reason there used, plausible enough among ignorant jews, that surely if he had any power, he would make use of it for himself.
So that in brief (to gather up what we have hitherto scatter'd) the scoffers here meant, are those, who promising themselves to Gods service, do delude him when he looks to find them amongst his servants, i. e. remain errand Atheists under a Christian profession, who by letting loose either their wits to prophane jests, or their reason to heathenish conceits and disputings, or their actions to all manner of disobedience, demonstrate that indeed they care not for God, they scarce remember his name, Neither is he in all their thoughts, Psalm. x. 4. In the next place, walking af•er their own lusts, is giving themselves liberty to follow all the directions of corrupt polluted nature, in entertaining all conceits and practises which the pride of their understadings and rankness of their affections shall propose to them in opposition to God.
So that in brief (to gather up what we have hitherto scattered) the scoffers Here meant, Are those, who promising themselves to God's service, do delude him when he looks to find them among his Servants, i. e. remain errand Atheists under a Christian profession, who by letting lose either their wits to profane jests, or their reason to Heathenish conceits and disputings, or their actions to all manner of disobedience, demonstrate that indeed they care not for God, they scarce Remember his name, Neither is he in all their thoughts, Psalm. x. 4. In the next place, walking af•er their own Lustiest, is giving themselves liberty to follow all the directions of corrupt polluted nature, in entertaining all conceits and practises which the pride of their understadings and rankness of their affections shall propose to them in opposition to God.
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And first of Atheism, and the subjects in whom it shews its self, In the, &c. Where you may note that the words being in a form of a prophecy, do note a sort of people which were to come in respect of St. Peter, who writes it.
And First of Atheism, and the subject's in whom it shows its self, In thee, etc. Where you may note that the words being in a from of a prophecy, do note a sort of people which were to come in respect of Saint Peter, who writes it.
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And though in its first aspect it refer to the period of the Jewish Nation, and destruction of Jerusalem; takes in the parallel state of things under the last age,
And though in its First aspect it refer to the Period of the Jewish nation, and destruction of Jerusalem; Takes in the parallel state of things under the last age,
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so that what St. Peter saith shall be, we may justly suspect is fulfilled amongst us, his future being now turned into a present, his prophecy into a story. In the Apostles times,
so that what Saint Peter Says shall be, we may justly suspect is fulfilled among us, his future being now turned into a present, his prophecy into a story. In the Apostles times,
when Christianity was in the cradle, and wanted years and strength to move, and shew it self in the world, there were but very few that would acknowledge it, many sects of Philosophers, who peremptorily resolved themselves against this profession, joyn'd issue with the Apostles in assiduous disputation,
when Christianity was in the cradle, and wanted Years and strength to move, and show it self in the world, there were but very few that would acknowledge it, many Sects of Philosophers, who peremptorily resolved themselves against this profession, joined issue with the Apostles in assiduous disputation,
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and laught at any proof that Moses and the Prophets could afford for their conviction. And here a man might think that his prophecy was fulfilled in his own dayes,
and laughed At any proof that Moses and the prophets could afford for their conviction. And Here a man might think that his prophecy was fulfilled in his own days,
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Yet so it is, that the infidelity which he foresaw should in those last ages reign confidently in the world, was represented to him in a larger size and uglier shape,
Yet so it is, that the infidelity which he foresaw should in those last ages Reign confidently in the world, was represented to him in a larger size and uglier shape,
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then that of the present Philosophers. The Epicurean unbelief seem'd nothing to him, being compared to this Christian Atheism, where men under the vizard of religion and profession of piety, are in heart arrant Heathens,
then that of the present Philosophers. The Epicurean unbelief seemed nothing to him, being compared to this Christian Atheism, where men under the vizard of Religion and profession of piety, Are in heart arrant heathens,
Whence the note is, that the profession of Christianity is mixed with an infinite deal of Atheism, and that in some degree above the Heathenism of the perversest Philosophers. There were in St. Peters time Epicureans, and all sects of scoffers at Christianity, and yet the scoffers indeed, the highest degree of Atheism was but yet a heaving;
Whence the note is, that the profession of Christianity is mixed with an infinite deal of Atheism, and that in Some degree above the Heathenism of the perversest Philosophers. There were in Saint Peter's time Epicureans, and all Sects of scoffers At Christianity, and yet the scoffers indeed, the highest degree of Atheism was but yet a heaving;
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He first set them a work to rebel and fortifie themselves against God, and make themselves by building of a Tower so impregnable, that God himself could not be able to disperse them.
He First Set them a work to rebel and fortify themselves against God, and make themselves by building of a Tower so impregnable, that God himself could not be able to disperse them.
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Gen. xi. 4. Afterwards, when by the punishment and defeating of that design, the world was sufficiently instructed, that no arm of flesh, no bodily strength could make resistance against Heaven;
Gen. xi. 4. Afterwards, when by the punishment and defeating of that Design, the world was sufficiently instructed, that no arm of Flesh, no bodily strength could make resistance against Heaven;
first, in deluding it to all manner of Idolatrous worship, in making it adore the Sun, the Moon, and the whole Host of Heaven, which was a more generous kind of Idolatry.
First, in deluding it to all manner of Idolatrous worship, in making it adore the Sun, the Moon, and the Whole Host of Heaven, which was a more generous kind of Idolatry.
Afterwards, in making them worship Dogs and Cats, Onions and Garlick, for so did the Egyptians; and this was a more sottish stupid affection, a man would wonder how the Devil could make them such fools.
Afterwards, in making them worship Dogs and Cats, Onions and Garlic, for so did the egyptians; and this was a more sottish stupid affection, a man would wonder how the devil could make them such Fools.
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Afterward he wrought still upon their understanding, in making them (under pretence of two laudable qualities, admiration and gratitude, admiration of any kind of vertue,
Afterwards he wrought still upon their understanding, in making them (under pretence of two laudable qualities, admiration and gratitude, admiration of any kind of virtue,
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'Twere long to shew you the variety of shifts in this kind, which the Devil used to bring in the NONLATINALPHABET of the Gentiles, i. e. their worshipping of many Gods. In brief, this plot lasted thus till Christianity came into the world,
'Twere long to show you the variety of shifts in this kind, which the devil used to bring in the of the Gentiles, i. e. their worshipping of many God's In brief, this plot lasted thus till Christianity Come into the world,
and seeing through the whole world almost the Doctrine of Christ had so possest men, that he could not hope to bring in his Heathen gods again, he therefore hath one design more on the understanding:
and seeing through the Whole world almost the Doctrine of christ had so possessed men, that he could not hope to bring in his Heathen God's again, he Therefore hath one Design more on the understanding:
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He raises up in the first ages of the Church variety of Heresies concerning the union of his natures, equality of his person with the Father, and the like:
He raises up in the First ages of the Church variety of Heresies Concerning the Union of his nature's, equality of his person with the Father, and the like:
Now since at last, reason and truth, and the power of Scripture having out-lived in a good degree fundamental error in opinion, hath almost expuls'd the Devil out of the head, or upper part of the soul, the Understanding, his last plot is on the heel, i. e.
Now since At last, reason and truth, and the power of Scripture having outlived in a good degree fundamental error in opinion, hath almost Expulsed the devil out of the head, or upper part of the soul, the Understanding, his last plot is on the heel, i. e.
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he hath wrought more opposition against God, more heresie against Christ in our lives, then ever he was able to do in our doctrine. In a Kingdom, where the custom of the Country and education hath planted purity of faith in the understanding, he there labours to supplant and eradicate charity and devotion in the will;
he hath wrought more opposition against God, more heresy against christ in our lives, then ever he was able to do in our Doctrine. In a Kingdom, where the custom of the Country and education hath planted purity of faith in the understanding, he there labours to supplant and eradicate charity and devotion in the will;
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And on this plot he hath stuck close, and insisted a long while, it being the last and most dangerous stratagem that the policy of Hell can furnish him with, to corrupt, and curse,
And on this plot he hath stuck close, and insisted a long while, it being the last and most dangerous stratagem that the policy of Hell can furnish him with, to corrupt, and curse,
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and pluck down, and deface the very fabrick of godliness, expunge those very notions of piety, which Reason and Scripture hath erected in the soul. And first,
and pluck down, and deface the very fabric of godliness, expunge those very notions of piety, which Reason and Scripture hath erected in the soul. And First,
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He is in his knowledge sufficiently Catechiz'd in the knowledge of Scripture, and is confident that all its dictates are to be believ'd, and commands practis'd.
He is in his knowledge sufficiently Catechized in the knowledge of Scripture, and is confident that all its dictates Are to be believed, and commands practised.
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Suppose I should tell you, that there are but a few of you that read Scripture to that purpose, that observe any edict of piety or virtue, only because the Scripture hath commanded it.
Suppose I should tell you, that there Are but a few of you that read Scripture to that purpose, that observe any edict of piety or virtue, only Because the Scripture hath commanded it.
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There be many restraints that keep unregenerate men from sinning, a good disposition, religious education, common custom of the place or times where we live, human laws, and the like;
There be many restraints that keep unregenerate men from sinning, a good disposition, religious education, Common custom of the place or times where we live, human laws, and the like;
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But who is there amongst us, that being tempted with a fair, lovely, amiable vice, which he may commit without any regret of his good nature, scandal to his former carriages, fear or danger of punishment, either future or present, or any other inconvenience.
But who is there among us, that being tempted with a fair, lovely, amiable vice, which he may commit without any regret of his good nature, scandal to his former carriages, Fear or danger of punishment, either future or present, or any other inconvenience.
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Who is there, I say, that from the meer awe and respect that he bears to Scripture, retires and calls himself off from that sin which he had otherwise faln into? If I should see all manner of conveniences to sin in one scale, and the bare authority of the Scriptures in the other quite out-weighing all them with its heaviness, I should then hope that our hearts were catechiz'd as well as our brains in the acknowledgment of this truth, that Scripture is to be believed and obeyed.
Who is there, I say, that from the mere awe and respect that he bears to Scripture, retires and calls himself off from that since which he had otherwise fallen into? If I should see all manner of conveniences to sin in one scale, and the bore Authority of the Scriptures in the other quite outweighing all them with its heaviness, I should then hope that our hearts were Catechized as well as our brains in the acknowledgment of this truth, that Scripture is to be believed and obeyed.
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But I much fear me, if I should make an enquiry in every one of our hearts here single, the greatest part of the Jury would bring in an evidence of guilt, that in any our most entire obediences some other respect casts the scales:
But I much Fear me, if I should make an enquiry in every one of our hearts Here single, the greatest part of the Jury would bring in an evidence of guilt, that in any our most entire obediences Some other respect Cast the scales:
and this is one piece of direct Atheism, that though our Understandings affirm, yet our Will and affections deny that Scripture is for its own sake to be obeyed.
and this is one piece of Direct Atheism, that though our Understandings affirm, yet our Will and affections deny that Scripture is for its own sake to be obeyed.
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Secondly, Our brains are well enough advised in the truth of the doctrine of Gods Essence and Attributes, our Understandings have a distinct conceit of awe and reverence, to answer every notion we have of God;
Secondly, Our brains Are well enough advised in the truth of the Doctrine of God's Essence and Attributes, our Understandings have a distinct conceit of awe and Reverence, to answer every notion we have of God;
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and yet here also our conversation hath its postures of defiance, its scoffs and arts of reviling, as it were to deface and scrape out every of these notions out of our Wills,
and yet Here also our Conversation hath its postures of defiance, its scoffs and arts of reviling, as it were to deface and scrape out every of these notions out of our Wills,
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even in our gravest devotions, as if God were within ken? Without all doubt in every minute almost of our lives we demonstrate that we doubt either of his omnipresence to see,
even in our Gravest devotions, as if God were within ken? Without all doubt in every minute almost of our lives we demonstrate that we doubt either of his omnipresence to see,
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And if this be not a scoffing, a deluding, a meer contemning of God, to do that without any fear or regret in his sight, which we never offer to attempt before a man,
And if this be not a scoffing, a deluding, a mere contemning of God, to do that without any Fear or regret in his sighed, which we never offer to attempt before a man,
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nay, a friend, I know not what may be counted Atheism. In like manner, we acknowledge God to be NONLATINALPHABET, all-sufficient; and if we should be examined in earnest, we would confess that there is no ability in any creature to bestow or provide any good thing for us:
nay, a friend, I know not what may be counted Atheism. In like manner, we acknowledge God to be, All-sufficient; and if we should be examined in earnest, we would confess that there is no ability in any creature to bestow or provide any good thing for us:
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Our whole life is one continued confutation of this piece of our faith, our tremblings, our jealousies, our distrusts, our carefulness, our worldly providence, and importunate carking, our methods and stratagems of thrift and covetousness, and the whole business of our lives in wooing,
Our Whole life is one continued confutation of this piece of our faith, our tremblings, our jealousies, our distrusts, our carefulness, our worldly providence, and importunate carking, our methods and stratagems of thrift and covetousness, and the Whole business of our lives in wooing,
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and solliciting, and importuning every power of nature, every trade and art of the world, to succour, to assist and provide for us, are most egregious evidences that we put no trust or confidence in Gods all-sufficiency,
and soliciting, and importuning every power of nature, every trade and art of the world, to succour, to assist and provide for us, Are most egregious evidences that we put no trust or confidence in God's All-sufficiency,
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This very one fashion of ours, in all our distresses, to fly to and call upon all manner of second causes, without any raising or elevating our eyes or thoughts toward God, from whom cometh our help, plainly shews that God still dwells abroad in tents:
This very one fashion of ours, in all our Distresses, to fly to and call upon all manner of second Causes, without any raising or elevating our eyes or thoughts towards God, from whom comes our help, plainly shows that God still dwells abroad in tents:
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and these are good resolutions, if our practices did not give our faith the lye, and utterly renounce at the Church door whatsoever we profest in our pews.
and these Are good resolutions, if our practices did not give our faith the lie, and utterly renounce At the Church door whatsoever we professed in our pews.
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This very one thing, that he which is our Saviour, shall be our Judge, that he which was crucified, dead, and buried, sits now at the right hand of God,
This very one thing, that he which is our Saviour, shall be our Judge, that he which was Crucified, dead, and buried, sits now At the right hand of God,
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If the story of Christ coming to judgment, set down in the xxv. of Matthew after the 30. verse, had ever entred through the doors of our ears to the inward closets of our hearts, 'tis impossible but we should observe and practise that one single duty there required of us.
If the story of christ coming to judgement, Set down in the xxv. of Matthew After the 30. verse, had ever entered through the doors of our ears to the inward closets of our hearts, it's impossible but we should observe and practise that one single duty there required of us.
a care of carrying our selves that we may not scandal, or injure, or offer violence to the soul and tender conscience of him that is flexible to follow us into any riot.
a care of carrying our selves that we may not scandal, or injure, or offer violence to the soul and tender conscience of him that is flexible to follow us into any riot.
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so utterly defaced, and blotted out in the whole course of our lives, that it seems we never expect that Christ in his Majesty as a Judge, whom we apprehend,
so utterly defaced, and blotted out in the Whole course of our lives, that it seems we never expect that christ in his Majesty as a Judge, whom we apprehend,
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Beloved, till by some severe hand held over our lives, and particularly by the daily study and exercise of some work of mercy or other, we demonstrate the sincerity of our belief, the Saints on Earth,
beloved, till by Some severe hand held over our lives, and particularly by the daily study and exercise of Some work of mercy or other, we demonstrate the sincerity of our belief, the Saints on Earth,
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and Angels in Heaven will shrewdly suspect, that we do only say over that part of our Creed, that we believe only that which is for our turn, the sufferings and satisfactions of Christ, which cost us nothing,
and Angels in Heaven will shrewdly suspect, that we do only say over that part of our Creed, that we believe only that which is for our turn, the sufferings and satisfactions of christ, which cost us nothing,
Briefly, whosoever neglects or takes no notice of this duty of exercising works of mercy, whatsoever he brags of in his theory or speculation, in his heart either denies or contemns Christ as Judge,
Briefly, whosoever neglects or Takes no notice of this duty of exercising works of mercy, whatsoever he brags of in his theory or speculation, in his heart either Denies or contemns christ as Judge,
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for otherwise I should much fear that it would be said of many nominal Christians, what is reported of the Ephesian Disciples, Acts xix. 2. They have not so much as heard whether there be an Holy Ghost or no.
for otherwise I should much Fear that it would be said of many nominal Christians, what is reported of the Ephesian Disciples, Acts xix. 2. They have not so much as herd whither there be an Holy Ghost or no.
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or gift, or ability to beg of him in the business of their salvation, but mention him only for fashion sake, not that they ever think of preparing their bodies or souls to be Temples worthy to entertain him, not that they ever look after the earnest of the Spirit in their hearts, 2 Cor. i. 22. Further yet,
or gift, or ability to beg of him in the business of their salvation, but mention him only for fashion sake, not that they ever think of preparing their bodies or Souls to be Temples worthy to entertain him, not that they ever look After the earnest of the Spirit in their hearts, 2 Cor. i. 22. Further yet,
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not only eminently in himself holy, but causally, producing the same quality in us, from thence called the sanctifying and renewing Spirit? How do we for the most part fly from,
not only eminently in himself holy, but causally, producing the same quality in us, from thence called the sanctifying and renewing Spirit? How do we for the most part fly from,
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and abandon, and resist, and so violently deny him, when he once appears to us in this Attribute? When he comes to sanctifie us, we are not patient of so much sowreness,
and abandon, and resist, and so violently deny him, when he once appears to us in this Attribute? When he comes to sanctify us, we Are not patient of so much sourness,
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or importune the assistance of this Spirit? In sum, 'twas a shrewd speech of the Fathers, which will cast many fair out-sides at the bar for Atheists, That the life of an unregenerate man is but the life of an Heathen, and that 'tis our regeneration only that raises us up NONLATINALPHABET, from being still meer Gentiles. He that believes in his Creed the person,
or importune the assistance of this Spirit? In sum, 'twas a shrewd speech of the Father's, which will cast many fair outsides At the bar for Atheists, That the life of an unregenerate man is but the life of an Heathen, and that it's our regeneration only that raises us up, from being still mere Gentiles. He that believes in his Creed the person,
nay, understands in the Schools the Attributes and gifts of the Holy Ghost, and yet sees them only in the fountain, neither finds nor seeks for any effects of them in his own soul;
nay, understands in the Schools the Attributes and Gifts of the Holy Ghost, and yet sees them only in the fountain, neither finds nor seeks for any effects of them in his own soul;
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he that is still unregenerate, and continues still gaping and yawning, stupid and senseless in this his condition, is still for all his Creed and learning in effect an Atheist.
he that is still unregenerate, and continues still gaping and yawning, stupid and senseless in this his condition, is still for all his Creed and learning in Effect an Atheist.
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You believe the forgiveness of sins, but I hope not absolutely, that the sufferings of Christ shall effectually clear every mans score at the day of judgment:
You believe the forgiveness of Sins, but I hope not absolutely, that the sufferings of christ shall effectually clear every men score At the day of judgement:
well then, it must be meant only of those that by repentance and faith are grafted into Christ, and shall appear at that great marriage in a wedding garment, which shall be acknowledged the livery and colours of the Lamb. But do our lives ever stand to this explication,
well then, it must be meant only of those that by Repentance and faith Are grafted into christ, and shall appear At that great marriage in a wedding garment, which shall be acknowledged the livery and colours of the Lamb. But doe our lives ever stand to this explication,
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and restriction of the Article? Do they ever expect this beloved remission by performing the condition of repentance? Do we ever go about to make our selves capable of receiving this mercy conditionally offer'd us? Nay, do we not by our wilful stupidity,
and restriction of the Article? Do they ever expect this Beloved remission by performing the condition of Repentance? Do we ever go about to make our selves capable of receiving this mercy conditionally offered us? Nay, do we not by our wilful stupidity,
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and utterly abandon those means which must bring home this remission to us? The truth is, our faith runs only on general terms, we are willing to lay all our sins on Christs shoulders,
and utterly abandon those means which must bring home this remission to us? The truth is, our faith runs only on general terms, we Are willing to lay all our Sins on Christ shoulders,
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This requires the humiliation of the whole man, the spirit of bondage for a while, afterwards a second purity and virginity of the soul recovered by repentance, and then a soberly grounded faith and confidence,
This requires the humiliation of the Whole man, the Spirit of bondage for a while, afterwards a second purity and virginity of the soul recovered by Repentance, and then a soberly grounded faith and confidence,
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And till this piece of our Creed be thus explained and interpreted in our conversation, we remain but confident Atheists, not able to perswade any body that hears us that indeed we believe what we profess.
And till this piece of our Creed be thus explained and interpreted in our Conversation, we remain but confident Atheists, not able to persuade any body that hears us that indeed we believe what we profess.
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We should scorn to take notice of so poor a thing as profit or convenience is in a matter of so high importance, knowing and expecting that our reward shall be great in Heaven. This one thought of a resurrection,
We should scorn to take notice of so poor a thing as profit or convenience is in a matter of so high importance, knowing and expecting that our reward shall be great in Heaven. This one Thought of a resurrection,
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and an infinite reward of any faithful undertaking of ours, would make us disdain, and almost be afraid of any temporal recompense for our worship of God,
and an infinite reward of any faithful undertaking of ours, would make us disdain, and almost be afraid of any temporal recompense for our worship of God,
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and yet we in the stupidity of Atheistical hearts are so improvidently covetous, so hasty and impatient in our Religion, that unless some present gain allure and draw us, we have no manner of life,
and yet we in the stupidity of Atheistical hearts Are so improvidently covetous, so hasty and impatient in our Religion, that unless Some present gain allure and draw us, we have no manner of life,
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or spirit, or alacrity to this, as we count it, unprofitable service of God. The least incumbrance in the world will fright us from the greatest forwardness, and nimbleness, and activity in Religion:
or Spirit, or alacrity to this, as we count it, unprofitable service of God. The least encumbrance in the world will fright us from the greatest forwardness, and nimbleness, and activity in Religion:
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and the least appearance of promotion, or other like encouragement, will produce and raise in us these affections and expressions of zeal, which the expectation of the resurrection could never work in us.
and the least appearance of promotion, or other like encouragement, will produce and raise in us these affections and expressions of zeal, which the expectation of the resurrection could never work in us.
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So when the Goths and Vandals over-run Italy, and (whether upon good affection or compulsion from God, I know not) spared them that fled to the Basilica in Rome, the place where the Christians exercised:
So when the Gothis and Vandals overrun Italy, and (whither upon good affection or compulsion from God, I know not) spared them that fled to the Basilica in Room, the place where the Christians exercised:
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then, I say, they which formerly persecuted the Christians, now bore them company very friendly to their Churches, and to save their lives fled to the Temple for a refuge, which before they abomin'd;
then, I say, they which formerly persecuted the Christians, now boar them company very friendly to their Churches, and to save their lives fled to the Temple for a refuge, which before they abomined;
and made use of Christianity for their safe-guard, which they would not own for their Religion, and hurried to that Sanctuary for their lives, which they would not visit for their Souls. The condition of our Religion is like that which is upbraided to Ephraim, Hos. X. 11. Ephraim is like an Heifer that loveth to tread out the Corn.
and made use of Christianity for their safeguard, which they would not own for their Religion, and hurried to that Sanctuary for their lives, which they would not visit for their Souls. The condition of our Religion is like that which is upbraided to Ephraim, Hos. X. 11. Ephraim is like an Heifer that loves to tread out the Corn.
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This plainly demonstrates, that however our theory be possest, our practice places no trust, no confidence, no assurance in that part of our Creed, the resurrection. Again, 'twas an excellent argument to perswade doubtful Christians in the youth and non-age of the Church, of the certainty of the resurrection, that religious men,
This plainly demonstrates, that however our theory be possessed, our practice places no trust, no confidence, no assurance in that part of our Creed, the resurrection. Again, 'twas an excellent argument to persuade doubtful Christians in the youth and nonage of the Church, of the certainty of the resurrection, that religious men,
and those whom undoubtedly God loved, were full of sufferings in this world, and lived and died many of them without any expression of Gods favour to them, which made them certainly to conclude, that no doubt God hath some other course to exhibit himself in the riches of his mercy to them;
and those whom undoubtedly God loved, were full of sufferings in this world, and lived and died many of them without any expression of God's favour to them, which made them Certainly to conclude, that no doubt God hath Some other course to exhibit himself in the riches of his mercy to them;
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and though God kill us, yet trust in him, and be able to see through death, in a trust That our Redeemer lives, and that with these eyes we shall behold him, then may we chear up,
and though God kill us, yet trust in him, and be able to see through death, in a trust That our Redeemer lives, and that with these eyes we shall behold him, then may we cheer up,
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but for all our Creed we still fly out into all outrages of passion and extacies of impatience, we plainly betray our selves men of this present world, whose happiness or misery is only that which is temporary,
but for all our Creed we still fly out into all outrages of passion and ecstasies of impatience, we plainly betray our selves men of this present world, whose happiness or misery is only that which is temporary,
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and before our eyes, are not able by the perspective of faith to behold that which easily we might, all our wants relieved, all our injuries revenged, all our wounds bound up in the day of the resurrection:
and before our eyes, Are not able by the perspective of faith to behold that which Easily we might, all our Wants relieved, all our injuries revenged, all our wounds bound up in the day of the resurrection:
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but all our life long we repine and grumble, and are discontented as men without hope; and whilst we do thus, what do we but act the part of these Atheists here in my Text, scoffing and saying, Where is the promise of his coming, in the next verse to my Text. This very impatience and want of skill in bearing the brunts of this our warfare, is but a piece of cowardly Atheism, either a denying or mocking at the resurrection.
but all our life long we repine and grumble, and Are discontented as men without hope; and while we do thus, what do we but act the part of these Atheists Here in my Text, scoffing and saying, Where is the promise of his coming, in the next verse to my Text. This very impatience and want of skill in bearing the brunts of this our warfare, is but a piece of cowardly Atheism, either a denying or mocking At the resurrection.
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Every sigh is a scoff, every groan a gibe, every fear a sly art of laughing at the stupidity of those who depend upon the fulfilling of the promise of his coming.
Every sighs is a scoff, every groan a gibe, every Fear a sly art of laughing At the stupidity of those who depend upon the fulfilling of the promise of his coming.
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Lastly, say we what we will, we live as if there were no resurrection, as Sadduces, if not as Atheists; all our designs look no further then this life, all our contrivances are defeated and frustrate in the grave;
Lastly, say we what we will, we live as if there were no resurrection, as Sadducees, if not as Atheists; all our designs look no further then this life, all our contrivances Are defeated and frustrate in the grave;
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we manage our selves with so little understanding, that any spectator would judge by our actions, that 'tis no injury to compare us to the beasts that perish and never return again.
we manage our selves with so little understanding, that any spectator would judge by our actions, that it's not injury to compare us to the beasts that perish and never return again.
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Certainly if we had any design upon Heaven or another life, we would here make some provision for it, Make our selves friends of our unrighteous Mammon, that when we fail, they may receive us into everlasting habitations, i. e.
Certainly if we had any Design upon Heaven or Another life, we would Here make Some provision for it, Make our selves Friends of our unrighteous Mammon, that when we fail, they may receive us into everlasting habitations, i. e.
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use those good things that God hath given us with some kind of providence, that they may stand us in stead when we have need of them, i. e. not only as instruments to sin (for that is to get us more enemies) but as harbingers to be sent before us to Heaven. 'Twas a bitter Sarcasm of the fool to the Abbot on his death-bed, that the Abbot deserved his staff,
use those good things that God hath given us with Some kind of providence, that they may stand us in stead when we have need of them, i. e. not only as Instruments to sin (for that is to get us more enemies) but as harbingers to be sent before us to Heaven. 'Twas a bitter Sarcasm of the fool to the Abbot on his deathbed, that the Abbot deserved his staff,
as being the verier fool of the two, that being straight to die, to remove his Tent to another world, he had sent none of his houshold-stuff before him.
as being the verier fool of the two, that being straight to die, to remove his Tent to Another world, he had sent none of his Household stuff before him.
The truth is, we live generally as men that would be very angry, much displeased if any should perswade us there were a resurrection, the very mentioning of it to us might seem to upbraid our ordinary practices, which have nothing but the darkness of death,
The truth is, we live generally as men that would be very angry, much displeased if any should persuade us there were a resurrection, the very mentioning of it to us might seem to upbraid our ordinary practices, which have nothing but the darkness of death,
I may justly say, that many ignorant Heathens, which were confident there was nothing beyond this life, expected certainly with death to be annihilated, and turn again into a perpetual nothing,
I may justly say, that many ignorant heathens, which were confident there was nothing beyond this life, expected Certainly with death to be annihilated, and turn again into a perpetual nothing,
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yet either for the awe they bore to vertue, or fear of disgrace after death, kept themselves more regularly, lived more carefully then many of us Christians.
yet either for the awe they boar to virtue, or Fear of disgrace After death, kept themselves more regularly, lived more carefully then many of us Christians.
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And this is an horrid accusation, that will lye very heavy upon us, that against so many illuminated understandings the ignorance of the Gentiles should rise up in judgment,
And this is an horrid accusation, that will lie very heavy upon us, that against so many illuminated understandings the ignorance of the Gentiles should rise up in judgement,
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but I told you even now out of Lev. xix. 17. that 'twas no small work of mercy, 'twas the most friendly office that could be performed any man, to reprehend,
but I told you even now out of Lev. xix. 17. that 'twas no small work of mercy, 'twas the most friendly office that could be performed any man, to reprehend,
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and as the Text saith, Not to suffer sin upon thy neighbour, especially so sly a covert lurking sin as this of Atheism, which few can discern in themselves.
and as the Text Says, Not to suffer since upon thy neighbour, especially so sly a covert lurking since as this of Atheism, which few can discern in themselves.
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Seeing that the Devils policy of deluding, and bewitching, and distorting our Understandings, either with variety of false gods, or heresies raised upon the true, is now almost clearly out-dated,
Seeing that the Devils policy of deluding, and bewitching, and distorting our Understandings, either with variety of false God's, or heresies raised upon the true, is now almost clearly outdated,
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and the expression of the sincerity of our faith in our lives, we must deal with this enemy at his own weapon, learn to order our munition according to the assault,
and the expression of the sincerity of our faith in our lives, we must deal with this enemy At his own weapon, Learn to order our munition according to the assault,
There is not now so much danger to be feared from the inrode of Hereticks in opinion as in practice, not so much Atheism to be dreaded from the infidelity of our brains,
There is not now so much danger to be feared from the inroad of Heretics in opinion as in practice, not so much Atheism to be dreaded from the infidelity of our brains,
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And therefore our chiefest Frontiers and Fortifications must be set up before that part of the soul, our most careful Watch and Centinel placed upon our affections,
And Therefore our chiefest Frontiers and Fortifications must be Set up before that part of the soul, our most careful Watch and Centinel placed upon our affections,
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When we find Gods essence and Attributes reviled and scoffed at in our conversation, his omnipresence contemned by our confidence in sinning, and argued against by our banishing God out of all our thoughts, his all sufficiency doubted of by our distrusts, and our scorn to depend upon it.
When we find God's essence and Attributes reviled and scoffed At in our Conversation, his omnipresence contemned by our confidence in sinning, and argued against by our banishing God out of all our thoughts, his all sufficiency doubted of by our distrusts, and our scorn to depend upon it.
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When we perceive that our carriages do fall off at this part of our belief in Christ, that he shall come again to be our Judge, and by our neglect of those works especially of mercy, which he shall then require of us, shew that indeed we expect him not,
When we perceive that our carriages do fallen off At this part of our belief in christ, that he shall come again to be our Judge, and by our neglect of those works especially of mercy, which he shall then require of us, show that indeed we expect him not,
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When we observe our Wills resisting the gifts, and falsifying the Attribute, whilst our Creed confesses the Person of the Holy Ghost, and see how little,
When we observe our Wills resisting the Gifts, and falsifying the Attribute, while our Creed Confesses the Person of the Holy Ghost, and see how little,
as well as belief, to a sincere acknowledgment and expression of every minute part of that Religion which is purely Christian, that we may adore thee in our hearts as well as our brains,
as well as belief, to a sincere acknowledgment and expression of every minute part of that Religion which is purely Christian, that we may adore thee in our hearts as well as our brains,
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IT is an excellent observation of Aristotles, that rich men are naturally most contumelious, most given to abuse and deride others, which he expresses thus, in the seventh of his Pol. NONLATINALPHABET.
IT is an excellent observation of Aristotle, that rich men Are naturally most contumelious, most given to abuse and deride Others, which he Expresses thus, in the seventh of his Pol..
that whatever contentments any other sort of people can glory or delight in, is but some imaginary, slight, poor happiness that men are fain to solace themselves withal, to keep them from melancholy, all far enough below the size of their felicity, which all agreeable circumstances have conspired to make exactly complete.
that whatever contentment's any other sort of people can glory or delight in, is but Some imaginary, slight, poor happiness that men Are fain to solace themselves withal, to keep them from melancholy, all Far enough below the size of their felicity, which all agreeable Circumstances have conspired to make exactly complete.
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Hence it is that you shall ordinarily observe the rich man, in this confidence of his opinion, that no man is happy but himself, either contemn or pity the poverty,
Hence it is that you shall ordinarily observe the rich man, in this confidence of his opinion, that no man is happy but himself, either contemn or pity the poverty,
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and improvidence, and perhaps the sottishness of such spirits, that can rejoyce or boast in the possession of wisdom, knowledge, nay even of Gods graces; no object is more ridiculous in his eye,
and improvidence, and perhaps the sottishness of such spirits, that can rejoice or boast in the possession of Wisdom, knowledge, nay even of God's graces; no Object is more ridiculous in his eye,
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and therefore the rich man if he could think Learning and Religion worth any thing, having his money by him (which is in effect every thing) thinks he can call for them when he pleases.
and Therefore the rich man if he could think Learning and Religion worth any thing, having his money by him (which is in Effect every thing) thinks he can call for them when he Pleases.
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Let silly beggars boast of the contents of Wisdom or hopes of Heaven, at mihi plaudo domi, his coffers at home are better companions then all the melancholy of books,
Let silly beggars boast of the contents of Wisdom or hope's of Heaven, At mihi plaudo At Home, his coffers At home Are better Sodales then all the melancholy of books,
He hath learnt by experience, that he ought to pity and contemn these fictions of delight which the Poets fetch from the fortunate islands to delude, and cozen, and comfort beggars:
He hath learned by experience, that he ought to pity and contemn these fictions of delight which the Poets fetch from the fortunate Islands to delude, and cozen, and Comfort beggars:
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his glory, and pride, and riches, are happiness indeed, and whatever else the poverty of the world can boast of, are objects not of his envy but his scorn.
his glory, and pride, and riches, Are happiness indeed, and whatever Else the poverty of the world can boast of, Are objects not of his envy but his scorn.
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What we have hitherto noted to you concerning the rich man is applyable on the same grounds to any fort of people which have fixt upon any worldly content,
What we have hitherto noted to you Concerning the rich man is appliable on the same grounds to any fort of people which have fixed upon any worldly content,
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and from whom he expects all his good fortune, that hath fixt his Pillars, and cast his Anchor, and is peremptorily constant in his course, that he is resolved for ever to walk in.
and from whom he expects all his good fortune, that hath fixed his Pillars, and cast his Anchor, and is peremptorily constant in his course, that he is resolved for ever to walk in.
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and only observes the wayes of vertue, and religion, to hate and laugh at them: and the farther he walks, the deeper he is engaged in this humor of self-content,
and only observes the ways of virtue, and Religion, to hate and laugh At them: and the farther he walks, the Deeper he is engaged in this humour of self-content,
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For this is the force and implicite argument, covertly contained in the close of these words, There shall come in the last dayes, scoffers, &c. i. e. this resolution to walk on in their own lusts, hath brought them to this pitch of Atheism, to scoff and deride both God and Goodness. There shall, &c. We have heretofore divided these words, and in them observed and handled already the sin of Atheism, together with the subjects in which it works, Christians of the last times, noted from this prophetick speech, There shall come in the last dayes scoffers.
For this is the force and implicit argument, covertly contained in the close of these words, There shall come in the last days, scoffers, etc. i. e. this resolution to walk on in their own Lustiest, hath brought them to this pitch of Atheism, to scoff and deride both God and goodness. There shall, etc. We have heretofore divided these words, and in them observed and handled already the since of Atheism, together with the subject's in which it works, Christians of the last times, noted from this prophetic speech, There shall come in the last days scoffers.
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and the root, and growth, and maturity of this tree of knowledge, and death, that the clear understanding of that one place might suffice without any enlargement of proofs or expressions.
and the root, and growth, and maturity of this tree of knowledge, and death, that the clear understanding of that one place might suffice without any enlargement of proofs or expressions.
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their stupid perseverance in those dark wayes, in that black Tophet on earth, habituate custom of sinning, had so thickned their sight, had drawn such a film over their eyes, that in the judgment of divine affairs, they were stark blind:
their stupid perseverance in those dark ways, in that black Tophet on earth, habituate custom of sinning, had so thickened their sighed, had drawn such a film over their eyes, that in the judgement of divine affairs, they were stark blind:
they were well enough acquainted with their own paths, they could walk them blindfold, and therefore had more wit then forsake the road for a nearer by-way.
they were well enough acquainted with their own paths, they could walk them blindfold, and Therefore had more wit then forsake the road for a nearer byway.
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The issue of all is this, that a voluptuous course of life is a great promoter and advancer of Atheism: there had never been so many scoffers in the Christian world, had there not been also those that were resolute to walk after their own lusts.
The issue of all is this, that a voluptuous course of life is a great promoter and advancer of Atheism: there had never been so many scoffers in the Christian world, had there not been also those that were resolute to walk After their own Lustiest.
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In the first verse of the Psalms, there be steps, and rounds, and gradations of a sinner specified, 1. Walking in the counsel of the ungodly, 2. Standing in the way of sinners, 3. Sitting in the seat of the scorner.
In the First verse of the Psalms, there be steps, and rounds, and gradations of a sinner specified, 1. Walking in the counsel of the ungodly, 2. Standing in the Way of Sinners, 3. Sitting in the seat of the scorner.
This deliberate walking in the wayes, and with the companions and contrivers of ungodliness, this partaking and prosecuting of the counsels, the enjoying this familiarity with sin, proves a strong engagement to continue and persevere, and delight in its acquaintance.
This deliberate walking in the ways, and with the Sodales and contrivers of ungodliness, this partaking and prosecuting of the Counsels, the enjoying this familiarity with since, Proves a strong engagement to continue and persevere, and delight in its acquaintance.
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and that is standing in the way of sinners, continuing in a still, sober, quiet, stupid tranqillity of sinning, standing like a Mercury 's post in the midst of a rode, never removed or stirred an inch,
and that is standing in the Way of Sinners, Continuing in a still, Sobrium, quiet, stupid tranqillity of sinning, standing like a Mercury is post in the midst of a road, never removed or stirred an inch,
and sinning imperiously, commanding every spectator to follow his example of scoffing at God and goodness. 2. In cathedrâ, as a seat of authority, sinning doctorally,
and sinning imperiously, commanding every spectator to follow his Exampl of scoffing At God and Goodness. 2. In cathedrâ, as a seat of Authority, sinning doctorally,
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And 3. in cathedrâ, as a seat of rest, and ease, and pleasure, which he is resolved never to rise out of, which he hath reposed himself in, that he may laugh at ease,
And 3. in cathedrâ, as a seat of rest, and ease, and pleasure, which he is resolved never to rise out of, which he hath reposed himself in, that he may laugh At ease,
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And for the most part indeed he proves as bad as his resolution, having once given himself this licence of laughing at and deriding Religion, he seldom ever recovers himself to a sober countenance,
And for the most part indeed he Proves as bad as his resolution, having once given himself this licence of laughing At and deriding Religion, he seldom ever recovers himself to a Sobrium countenance,
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Thus you see, that walking in the steps, and standing in the way, i. e. following the commands of their own lusts, they are soon arrived to the pitch of Atheists, to the chair of scorners,
Thus you see, that walking in the steps, and standing in the Way, i. e. following the commands of their own Lustiest, they Are soon arrived to the pitch of Atheists, to the chair of Scorner's,
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but I have formerly proved, that there be some lower, tamer, secret degrees of Atheism, which every man may chance to spy in some angle or corner of his soul, some implicite artificial wayes of scoffing,
but I have formerly proved, that there be Some lower, tamer, secret Degrees of Atheism, which every man may chance to spy in Some angle or corner of his soul, Some implicit artificial ways of scoffing,
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those accessions which in other people extend themselves proportionably in length, and breadth, in height as well as bulk, in them grow all into thickness:
those accessions which in other people extend themselves proportionably in length, and breadth, in height as well as bulk, in them grow all into thickness:
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Thus is it with those whose affections are not ruled, and restrained in order, and within limits, are not swathed and kept in, have not some set terms of temperance,
Thus is it with those whose affections Are not ruled, and restrained in order, and within Limits, Are not swathed and kept in, have not Some Set terms of temperance,
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unless the spirit vouchsafe to come down and contract, and call it into bounds, it will encrease beyond all proportion, beyond all acknowledgment of God or Religion.
unless the Spirit vouchsafe to come down and contract, and call it into bounds, it will increase beyond all proportion, beyond all acknowledgment of God or Religion.
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or considers, or consults, but rushes head-long into all inordinacy, having neither the reins of reason nor God to keep it in, it never thinks of either of them,
or considers, or consults, but Rushes headlong into all inordinacy, having neither the reins of reason nor God to keep it in, it never thinks of either of them,
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Nay we need not speak so mercifully of it, this very licentiousness is the actual renouncing of Religion, this very walking after their own lusts, is not only a motive to this sin of scoffing,
Nay we need not speak so mercifully of it, this very licentiousness is the actual renouncing of Religion, this very walking After their own Lustiest, is not only a motive to this since of scoffing,
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A false Conception in the womb is only a rude, confused, ugly Chaos, a meer lump of flesh, of no kind of figure or resemblance, gives only disappointment, danger,
A false Conception in the womb is only a rude, confused, ugly Chaos, a mere lump of Flesh, of no kind of figure or resemblance, gives only disappointment, danger,
Only 'tis Religion must take him up, must smooth and dress him over, and according to its Etymon, must religare, swathe and bind up this loose piece of flesh, must animate and inform him, must reduce him to some set form of Christianity,
Only it's Religion must take him up, must smooth and dress him over, and according to its Etymon, must religare, swath and bind up this lose piece of Flesh, must animate and inform him, must reduce him to Some Set from of Christianity,
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But not to deal any longer upon Simile's, lest we seem to confound and perplex a truth by explaining it, I told you the licentious voluptuous life was it self perfect Heathenism. For can you imagine a man to be any but a Gentile, who hath abandoned all love, all awe, all fear, all care of God (any one of which would much contract and draw him into compass) who hath utterly put off every garb of a Christian, who hath enjoy'd the reins so long, that now he is not sensible,
But not to deal any longer upon Simile's, lest we seem to confound and perplex a truth by explaining it, I told you the licentious voluptuous life was it self perfect Heathenism. For can you imagine a man to be any but a Gentile, who hath abandoned all love, all awe, all Fear, all care of God (any one of which would much contract and draw him into compass) who hath utterly put off every garb of a Christian, who hath enjoyed the reins so long, that now he is not sensible,
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and had its special Temple erected for its Worship. So that do but imagine one of them every day worshipping every God whom he acknowledged, in its several Oratory, spending his whole life,
and had its special Temple erected for its Worship. So that do but imagine one of them every day worshipping every God whom he acknowledged, in its several Oratory, spending his Whole life,
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and that too little too, in running from one Temple to another, and you have described our licentious man posting on perpetually to his sensual devotions, worshipping, adoring,
and that too little too, in running from one Temple to Another, and you have described our licentious man posting on perpetually to his sensual devotions, worshipping, adoring,
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And then certainly a licentious life is a perpetual Idolatry, a supineness, and proneness, and incurvation of the soul to somewhat that deserves to be called an Idol, i. e. either in St. Pauls acceptation of it, nothing (an Idol is nothing, 1 Cor. viii. 4.) or else in the most honourable signification, only an Image, or some rude likeness or representation of God.
And then Certainly a licentious life is a perpetual Idolatry, a supineness, and proneness, and incurvation of the soul to somewhat that deserves to be called an Idol, i. e. either in Saint Paul's acceptation of it, nothing (an Idol is nothing, 1 Cor. viii. 4.) or Else in the most honourable signification, only an Image, or Some rude likeness or representation of God.
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We are the Image of God our selves, and whatsoever is below us, is but an imperfect draught of him, containing some lineaments, some confused resemblances of his power which created them, have no being of their own,
We Are the Image of God our selves, and whatsoever is below us, is but an imperfect draught of him, containing Some lineaments, Some confused resemblances of his power which created them, have no being of their own,
And therefore every love, every bowe, every cringe which we make to any creature, is the wooing and worshipping of an Image at best, in plain terms of an Idol, nothing.
And Therefore every love, every bow, every cringe which we make to any creature, is the wooing and worshipping of an Image At best, in plain terms of an Idol, nothing.
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What degree then of Idolatry have they attained to, who every minute of their lives bow down and worship, make it their trade and calling for ever to be a solliciting some pleasure or other? Some exquisite piece of sensuality to bless and make them happy, which have no other shrines to set up,
What degree then of Idolatry have they attained to, who every minute of their lives bow down and worship, make it their trade and calling for ever to be a soliciting Some pleasure or other? some exquisite piece of sensuality to bless and make them happy, which have no other shrines to Set up,
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like those trees which the Papists talk of, which by bowing to our Ladies house, when in walks by the wood toward Loretto, have ever since stood stooping.
like those trees which the Papists talk of, which by bowing to our Ladies house, when in walks by the wood towards Loretto, have ever since stood stooping.
the walking after his own lusts, becomes a scoffer, the licentious man proceeded Atheist, and that with ease, his very voluptuous life is a kind of Atheism,
the walking After his own Lustiest, becomes a scoffer, the licentious man proceeded Atheist, and that with ease, his very voluptuous life is a kind of Atheism,
Now we know two contrary habits cannot consist or be together in the same subject. An habit and its opposite privation are incompetible, light, and darkness at the same time,
Now we know two contrary habits cannot consist or be together in the same Subject. an habit and its opposite privation Are incompetible, Light, and darkness At the same time,
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You may suppose a man distempered or weak, which is a privation of health, and yet suppose him pretty healthy, as long as his natural strength is able to overcome it;
You may suppose a man distempered or weak, which is a privation of health, and yet suppose him pretty healthy, as long as his natural strength is able to overcome it;
but can you suppose a man in a violent feaver actually upon him, and yet still imagine him in perfect health? Thus is it with a sinner, who hath given himself over to the tyranny,
but can you suppose a man in a violent fever actually upon him, and yet still imagine him in perfect health? Thus is it with a sinner, who hath given himself over to the tyranny,
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and impotency of his lusts, he hath utterly put off all degrees, all sparks of any habit of Religion, according to that of our Saviour, You cannot serve God and Mammon, where Mammon signifying in a vast extent the god of this World, imports all lusts, all earthly vanities, which any habituate sinner deifies.
and impotency of his Lustiest, he hath utterly put off all Degrees, all sparks of any habit of Religion, according to that of our Saviour, You cannot serve God and Mammon, where Mammon signifying in a vast extent the god of this World, imports all Lustiest, all earthly vanities, which any habituate sinner deifies.
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Secondly, Every habit notes a delight, an acquiescence, and joy in enjoying of that which through many actions, perhaps some brunts and rubs he hath at last arrived to.
Secondly, Every habit notes a delight, an acquiescence, and joy in enjoying of that which through many actions, perhaps Some brunts and rubs he hath At last arrived to.
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Now this delight and contentation, that is may be compleat, is impatient of any other incumbrance, which at any time may come in to interrupt or disorder it.
Now this delight and contentation, that is may be complete, is impatient of any other encumbrance, which At any time may come in to interrupt or disorder it.
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and then resolves to enjoy the happiness and fruits of learning, in the quiet and rest of a perpetual contemplation, is impatient if any piece of ignorance cross or thwart him in his walk, he'l to his books again,
and then resolves to enjoy the happiness and fruits of learning, in the quiet and rest of a perpetual contemplation, is impatient if any piece of ignorance cross or thwart him in his walk, He'll to his books again,
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if he do but meet with any jar, if he feel any pluck or twinge from his conscience, any grudge or compunction of the spirit within him, any spark or heat,
if he do but meet with any jar, if he feel any pluck or twinge from his conscience, any grudge or compunction of the Spirit within him, any spark or heat,
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or warmth of religious fear in his breast, he'l never rest till he hath abandored it, he is impatient of such a qualm of godliness, he must needs put it over, he is sick at heart till he hath disgorged himself of this choler,
or warmth of religious Fear in his breast, He'll never rest till he hath abandored it, he is impatient of such a qualm of godliness, he must needs put it over, he is sick At heart till he hath disgorged himself of this choler,
and they do not return to their content, they are not pleased again till they have gotten him into their inquisition, to examine him with despitefulness and torture, ver. 19. Thus do they abhor and stifle,
and they do not return to their content, they Are not pleased again till they have got him into their inquisition, to examine him with despitefulness and torture, ver. 19. Thus do they abhor and stifle,
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Thirdly, This walking in the Text, though it be with some motion, yet it is a slow one, a kind of walking in ones sleep, or that of a melancholy man, that can walk till he be wet through,
Thirdly, This walking in the Text, though it be with Some motion, yet it is a slow one, a kind of walking in ones sleep, or that of a melancholy man, that can walk till he be wet through,
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he is grown even a passive to his lusts, he doth not so much act as suffer them, he walks on snorting in his road, do what you can, you shall neither turn nor wake him.
he is grown even a passive to his Lustiest, he does not so much act as suffer them, he walks on snorting in his road, do what you can, you shall neither turn nor wake him.
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Now this slow, drowsie, unactive habit begets a kind of numbness in him, a sluggish, sullen stupidity over all his faculties, that even a spur or goad cannot rouze him;
Now this slow, drowsy, unactive habit begets a kind of numbness in him, a sluggish, sullen stupidity over all his faculties, that even a spur or goad cannot rouse him;
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He that tells him of Religion, or God, or Vertue, is as he that waketh one from a sound sleep: he that telleth such a fool a tale of Wisdom, speaketh to one in a slumber, and when he hath told his tale, he will say, What is the matter? Ecclus. xxii. 8. Thus do you see, 1. The repugnance and inconsistence of a voluptuous life and Religion, 2. The delight, 3. The stupidity of this habit.
He that tells him of Religion, or God, or Virtue, is as he that waketh one from a found sleep: he that Telleth such a fool a tale of Wisdom, speaks to one in a slumber, and when he hath told his tale, he will say, What is the matter? Ecclus xxii. 8. Thus do you see, 1. The repugnance and inconsistence of a voluptuous life and Religion, 2. The delight, 3. The stupidity of this habit.
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And all this while me thinks I have but talkt to your ears: Now that your hearts and affections may partake of the sound, that the softer waxy part of you, may receive some impression from this discourse, let us close all with an Application.
And all this while me thinks I have but talked to your ears: Now that your hearts and affections may partake of the found, that the Softer waxy part of you, may receive Some impression from this discourse, let us close all with an Application.
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And first from the guilt and dangerous condition of a licentious life, to labour by all means possible to keep out of it. He that is once engaged in it, goes on with a great deal of content,
And First from the guilt and dangerous condition of a licentious life, to labour by all means possible to keep out of it. He that is once engaged in it, Goes on with a great deal of content,
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and in the midst of his pleasures on the one side, and carnal security on the other, his Understanding, and Will, and Senses are lull'd into a lethargy, nay the very phancy in him is asleep, which in other sleeps is most active:
and in the midst of his pleasures on the one side, and carnal security on the other, his Understanding, and Will, and Senses Are lulled into a lethargy, nay the very fancy in him is asleep, which in other sleeps is most active:
he never imagines, never dreams of any fear, or danger, either God, or Devil. O what a lamentable woful estate is it to be thus sick beyond a sense of our disease, to be so near a spiritual death,
he never imagines, never dreams of any Fear, or danger, either God, or devil. O what a lamentable woeful estate is it to be thus sick beyond a sense of our disease, to be so near a spiritual death,
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Oh what an horrid thing it were to pass away in such a sleep, and never observe our selves near death, till Satan hath arrested beyond bail, to sleep on and snort,
O what an horrid thing it were to pass away in such a sleep, and never observe our selves near death, till Satan hath arrested beyond bail, to sleep on and snort,
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Again, We are wont to say that custom is another nature, and those things which we have brought our selves up to, we can as ill put off, as our constitution, or disposition.
Again, We Are wont to say that custom is Another nature, and those things which we have brought our selves up to, we can as ill put off, as our constitution, or disposition.
If he be once advanced to this pitch of sin to be walking after his own lusts, he may possibly be driven back with a storm, or thunder: but he will hardly give over his walk, he'l forward again as soon as ever the tempest is over.
If he be once advanced to this pitch of since to be walking After his own Lustiest, he may possibly be driven back with a storm, or thunder: but he will hardly give over his walk, He'll forward again as soon as ever the tempest is over.
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Nay farther, even when he wants objects and opportunities, he will yet shew his condition, he will betray the desire and good affection he bears to his old lusts;
Nay farther, even when he Wants objects and opportunities, he will yet show his condition, he will betray the desire and good affection he bears to his old Lustiest;
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there is a great deal more stir in the converting of one customary sinner, then of a thousand others, 'tis not to be accomplished without a kind of death,
there is a great deal more stir in the converting of one customary sinner, then of a thousand Others, it's not to be accomplished without a kind of death,
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This is enough by the desperateness of the cure to move you to study some art, some physick of prevention, lest when it is grown upon you, it be too late to enquire for remedies.
This is enough by the desperateness of the cure to move you to study Some art, Some physic of prevention, lest when it is grown upon you, it be too late to inquire for remedies.
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Our lust is an infinite thing, said a Philosopher, (NONLATINALPHABET, Iambl. ) and he that walks after it hath an endless journey: there is no hope that he that hath so far to go, will ever have leisure to sit still.
Our lust is an infinite thing, said a Philosopher, (, Iambl.) and he that walks After it hath an endless journey: there is no hope that he that hath so Far to go, will ever have leisure to fit still.
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if our being men lays a necessity of sinning on us, let our care to stay whilst it is possible for us, prove that we do not sin like Devils, whose sin is their glory,
if our being men lays a necessity of sinning on us, let our care to stay while it is possible for us, prove that we do not sin like Devils, whose since is their glory,
Secondly, If our lusts be such dangerous paths to walk in, and this in that very respect as they are our own in opposition to Gods commands, if they are the straight direct way to Atheism, nay Atheism it self:
Secondly, If our Lustiest be such dangerous paths to walk in, and this in that very respect as they Are our own in opposition to God's commands, if they Are the straight Direct Way to Atheism, nay Atheism it self:
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whatever action I could entitle my self to, methought there was some danger in it, I was afraid it was not right as it should be, I should never be able to justifie it.
whatever actium I could entitle my self to, methought there was Some danger in it, I was afraid it was not right as it should be, I should never be able to justify it.
Thirdly, If walking in our own lusts be direct Atheism, what shall we think of them who make it a piece of Religion, and holy policy to do so? Beloved, there be some learned Catechised Atheists, who upon confidence of an absolute eternal predestination of every man in the world that shall ever possibly be saved, set up their rest there,
Thirdly, If walking in our own Lustiest be Direct Atheism, what shall we think of them who make it a piece of Religion, and holy policy to do so? beloved, there be Some learned Catechised Atheists, who upon confidence of an absolute Eternal predestination of every man in the world that shall ever possibly be saved, Set up their rest there,
so to depend as never to think on him, and by granting his decree in our understanding, to deny his Godhead in our conversation? He that lives negligently on confidence that his care may be spared, that if there be any salvation for him, God will work it out without his fear or trembling: he that believes Gods election so absolute, that himself hath nothing to do in the business,
so to depend as never to think on him, and by granting his Decree in our understanding, to deny his Godhead in our Conversation? He that lives negligently on confidence that his care may be spared, that if there be any salvation for him, God will work it out without his Fear or trembling: he that believes God's election so absolute, that himself hath nothing to do in the business,
whilst he expects mercy, makes himself uncapable of it, and though he acknowledge a resurrection, lives as though he looked to be annihilated. Certainly he that expects God should send him a fruitful harvest, will himself manure the ground;
while he expects mercy, makes himself uncapable of it, and though he acknowledge a resurrection, lives as though he looked to be annihilated. Certainly he that expects God should send him a fruitful harvest, will himself manure the ground;
he that hopes, will labour, according to that, 1 Joh. iii. 3. He that hath this hope in him purifies himself, &c. So that whosoever relyes on God for salvation,
he that hope's, will labour, according to that, 1 John iii. 3. He that hath this hope in him Purifies himself, etc. So that whosoever relies on God for salvation,
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Lastly, If it be this confident walking after our own lusts, which is here the expression of Atheism, then here's a comfort for some fearful sinners, who finding themselves not yet taken up quite from a licentious life, suspect,
Lastly, If it be this confident walking After our own Lustiest, which is Here the expression of Atheism, then here's a Comfort for Some fearful Sinners, who finding themselves not yet taken up quite from a licentious life, suspect,
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to aggravate and represent it to our conscience in the horridst shape, but there is a care also to be had, that we give not our selves over as desperate;
to aggravate and represent it to our conscience in the horridest shape, but there is a care also to be had, that we give not our selves over as desperate;
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When the Physicians have given one over, NONLATINALPHABET, nature hath its spring and plunge, and sometimes quits and overcomes the disease. If thou art in this dangerous walk,
When the Physicians have given one over,, nature hath its spring and plunge, and sometime quits and overcomes the disease. If thou art in this dangerous walk,
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If this sin be a walking, then every stop is a cessation, every check a degree to integrity, every godly thought or desire a pawn from God that he will give thee strength to victory:
If this sin be a walking, then every stop is a cessation, every check a degree to integrity, every godly Thought or desire a pawn from God that he will give thee strength to victory:
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and if thou do but nourish and cherish every such reluctancy, every such gracious motion in thy self, thou maist with courage expect a gracious calm deliverance out of these storms and tempests.
and if thou do but nourish and cherish every such reluctancy, every such gracious motion in thy self, thou Mayest with courage expect a gracious Cam deliverance out of these storms and tempests.
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THE chief business of our Apostle St. Paul in all his Epistles is, what the main of every Preacher ought to be, Exhortation. There is not one doctrinal point but contains a precept to our Understanding to believe it,
THE chief business of our Apostle Saint Paul in all his Epistles is, what the main of every Preacher ought to be, Exhortation. There is not one doctrinal point but contains a precept to our Understanding to believe it,
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Now these Exhortations are proposed either vulgarly in the downright garb of precept, as, These things command and teach, &c. or in a more artificial, obscure, enforcing way of Rhetorick,
Now these Exhortations Are proposed either vulgarly in the downright garb of precept, as, These things command and teach, etc. or in a more artificial, Obscure, enforcing Way of Rhetoric,
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which though in words it seems a protestation of St. Pauls own resolution, yet in effect is a most powerful exhortatory to every succeeding Christian to glory only in the cross of Christ,
which though in words it seems a protestation of Saint Paul's own resolution, yet in Effect is a most powerful exhortatory to every succeeding Christian to glory only in the cross of christ,
This method of reducing St. Paul to Exhortation I observe to you for the clearing of my Text. For this whole verse at the first view seems only a meer Thesis or point of belief, that Christ came into the world to save sinners, illustrated and applied by the speaker as one,
This method of reducing Saint Paul to Exhortation I observe to you for the clearing of my Text. For this Whole verse At the First view seems only a mere Thesis or point of belief, that christ Come into the world to save Sinners, illustrated and applied by the speaker as one,
But it contains a most Rhetorical powerful Exhortation to both Understanding and Will; to believe this faithful saying, That Christ came, &c. and to accept, lay hold of,
But it contains a most Rhetorical powerful Exhortation to both Understanding and Will; to believe this faithful saying, That christ Come, etc. and to accept, lay hold of,
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and with all our might to embrace and apply to each of our selves this great mercy, toward this great salvation bestowed on sinners, who can with humility confess their sins,
and with all our might to embrace and apply to each of our selves this great mercy, towards this great salvation bestowed on Sinners, who can with humility confess their Sins,
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And this is the business of the Verse, and the plain matter of this obscure double Exhortation to every mans Understanding, that he believe that Christ, &c. to every mans affections, that he humble himself, and teach his heart,
And this is the business of the Verse, and the plain matter of this Obscure double Exhortation to every men Understanding, that he believe that christ, etc. to every men affections, that he humble himself, and teach his heart,
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and that his tongue to confess, Of all sinners, &c. This Text shall not be divided into parts (which were to disorder and distract the significancy of a Proposition) but into several considerations;
and that his tongue to confess, Of all Sinners, etc. This Text shall not be divided into parts (which were to disorder and distract the significancy of a Proposition) but into several considerations;
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And first, whether and how Paul was the chief of all sinners, where we are to read him in a double estate, converted and unconverted, exprest to us by his double name Paul and Saul, Paul an Apostle of Jesus Christ, Saul a Persecutor, mad against the Christians;
And First, whither and how Paul was the chief of all Sinners, where we Are to read him in a double estate, converted and unconverted, expressed to us by his double name Paul and Saul, Paul an Apostle of jesus christ, Saul a Persecutor, mad against the Christians;
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and that both these estates may be contained in the Text, although penn'd by Paul regenerated, may appear, in that the Pronoun NONLATINALPHABET I, signifying the whole compleat person of Paul, restrains not the speech to his present being only,
and that both these estates may be contained in the Text, although penned by Paul regenerated, may appear, in that the Pronoun I, signifying the Whole complete person of Paul, restrains not the speech to his present being only,
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more especially set down at the 13. verse, Who was before a blasphemer, &c. So then Paul in his Saul - ship being ablasphemer, a persecuter and injurious,
more especially Set down At the 13. verse, Who was before a blasphemer, etc. So then Paul in his Saul - ship being ablasphemer, a Persecutor and injurious,
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Yet seeing that that age of the world had brought forth many other of the same strain of violent unbelief, nothing inferiour to Saul, as may appear by those many that were guilty of Christs death (as Saul in person was not) and those that so madly stoned St. Stephen whilst Saul only kept the witnesses clothes, and as the Text speaks, was consenting unto his death;
Yet seeing that that age of the world had brought forth many other of the same strain of violent unbelief, nothing inferior to Saul, as may appear by those many that were guilty of Christ death (as Saul in person was not) and those that so madly stoned Saint Stephen while Saul only kept the Witnesses clothes, and as the Text speaks, was consenting unto his death;
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and then prefer to such an eminence, I am the chief, or as the word primarily signifies NONLATINALPHABET, I am the first, i. e. Paul was the chief of all converts,
and then prefer to such an eminence, I am the chief, or as the word primarily signifies, I am the First, i. e. Paul was the chief of all converts,
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For so it follows in the verses next after my Text, For this cause I obtained mercy, that in me first Christ Jesus might shew forth all long suffering, &c. The issue of all is this, that Saul unconverted was a very great sinner,
For so it follows in the Verses next After my Text, For this cause I obtained mercy, that in me First christ jesus might show forth all long suffering, etc. The issue of all is this, that Saul unconverted was a very great sinner,
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yet not the greatest of sinners absolutely, but for ought we read in the New Testament, the greatest and first that was called from such a degree of infidelity;
yet not the greatest of Sinners absolutely, but for ought we read in the New Testament, the greatest and First that was called from such a degree of infidelity;
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whence the observation is, that though Saul were, yet every blasphemous sinner cannot expect to be called from the depth of sin to regeneracy and salvation.
whence the observation is, that though Saul were, yet every blasphemous sinner cannot expect to be called from the depth of since to regeneracy and salvation.
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yet Saul was also in another sense, for ought we read NONLATINALPHABET, and perhaps the last that from so great a riot of sin obtained so great salvation.
yet Saul was also in Another sense, for ought we read, and perhaps the last that from so great a riot of since obtained so great salvation.
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or subject of his grace then the mere moral man, whom either natural fear, or the like, not spiritual respects hath restrained from those out-rages of sin.
or Subject of his grace then the mere moral man, whom either natural Fear, or the like, not spiritual respects hath restrained from those outrages of since.
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The being of this opinion in the primitive Romans, and the falseness of it is sufficiently prov'd by that expostulation of St. Paul, Shall we continue in sin, that grace may abound? God forbid.
The being of this opinion in the primitive Roman, and the falseness of it is sufficiently proved by that expostulation of Saint Paul, Shall we continue in since, that grace may abound? God forbid.
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In answer to some, who, hearing that Christ came into the world to save sinners, thought that the excess of sin was the best qualification, and only motive to provoke and deserve a more abundant grace and certain salvation. As if that spirit which once to manifest its power called Saul in the midst of his madness breathing out threatnings and slaughters against the Church, would not call any but those who had prepared themselves by the same degree of madness,
In answer to Some, who, hearing that christ Come into the world to save Sinners, Thought that the excess of sin was the best qualification, and only motive to provoke and deserve a more abundant grace and certain salvation. As if that Spirit which once to manifest its power called Saul in the midst of his madness breathing out threatenings and slaughters against the Church, would not call any but those who had prepared themselves by the same degree of madness,
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but required that men should make themselves almost Devils that they might be called into Christians, as if that God which could out of stones, could not also out of men raise up children unto Abraham; as if that Christ which raised up Lazarus, being dead four dayes,
but required that men should make themselves almost Devils that they might be called into Christians, as if that God which could out of stones, could not also out of men raise up children unto Abraham; as if that christ which raised up Lazarus, being dead four days,
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and as they thought stinking in his grave, could not as easily have heal'd him whilst he was yet alive: whereas we read that Christ dealt more on the cures of the impotent, then resurrections of the dead;
and as they Thought stinking in his grave, could not as Easily have healed him while he was yet alive: whereas we read that christ dealt more on the cures of the impotent, then resurrections of the dead;
Yet hath not this doctrine too, been most confidently maintained among some of our times? That there is more hope of the debauch'd man, that he shall be called or saved,
Yet hath not this Doctrine too, been most confidently maintained among Some of our times? That there is more hope of the debauched man, that he shall be called or saved,
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or rather not being extremely sinful, which a moral care of our wayes may bestow on us, were a greater hindrance then promotion toward the state of grace,
or rather not being extremely sinful, which a moral care of our ways may bestow on us, were a greater hindrance then promotion towards the state of grace,
and the natural man were so much the further from God, the nearer he were to goodness, and no man could hope to come to Heaven but he that had knockt at Hell gates.
and the natural man were so much the further from God, the nearer he were to Goodness, and no man could hope to come to Heaven but he that had knocked At Hell gates.
I confess likewise, that some have been thus rather snatch'd then call'd, like the fire-brands out of the fire, and by an extasie of the Spirit inwardly in a minute chang'd from incarnate Devils into incarnate Saint.
I confess likewise, that Some have been thus rather snatched then called, like the firebrands out of the fire, and by an ecstasy of the Spirit inwardly in a minute changed from incarnate Devils into incarnate Saint.
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So was Mary dispossest of seven Devils, who was after so highly promoted in Christs favour, that she had the honor to be the first witness of the resurrection.
So was Mary dispossessed of seven Devils, who was After so highly promoted in Christ favour, that she had the honour to be the First witness of the resurrection.
And so was Paul in my Text, in a minute at Christs call delivered of a multitude of blasphemous malicious spirits, and straight became the joy of Angels, the Apostle of the Gentiles. Yet mean time, these miraculous,
And so was Paul in my Text, in a minute At Christ call Delivered of a multitude of blasphemous malicious spirits, and straight became the joy of Angels, the Apostle of the Gentiles. Yet mean time, these miraculous,
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but rarer examples must not prescribe and set up, must not become a rule and encourage any one to Sauls madness on confidence of Pauls conversion, to a more impetuous course of sinning, that he may become a more glorious Saints.
but rarer Examples must not prescribe and Set up, must not become a Rule and encourage any one to Saul's madness on confidence of Paul's conversion, to a more impetuous course of sinning, that he may become a more glorious Saints.
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'Tis a wrong way to Heaven to dig into the deep, and a brutish arrogance to hope that God will the more eagerly woo us, the further our sins have divorc't us from him.
It's a wrong Way to Heaven to dig into the deep, and a brutish arrogance to hope that God will the more eagerly woo us, the further our Sins have divorced us from him.
whereas others who are better morally qualified, or rather are less hardned in the sins of unregeneracy, do answer at the softest knock or whispering'st call of the Spirit,
whereas Others who Are better morally qualified, or rather Are less hardened in the Sins of unregeneracy, do answer At the Softest knock or whispering'st call of the Spirit,
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that he had the alleviation of ignorance, for which cause (as he sayes himself) he found mercy, and that others are not probably to expect the like miracle, who have not those insuperable prepossessions from custom and religion, but that this is not the business of the Text,
that he had the alleviation of ignorance, for which cause (as he Says himself) he found mercy, and that Others Are not probably to expect the like miracle, who have not those insuperable prepossessions from custom and Religion, but that this is not the business of the Text,
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and so consequently of glory, who have passed their unregeneracy most innocently, and kept themselves least polluted from the stains of habituate wickedness, that is, have lived as much as natural men can do, in the plainest, honestest course of morality, it being presupposed that among all other moral vertues they have purchased humility, the best (if there be any preparative ) for the receiving of grace. Mean while we are not to be mistaken,
and so consequently of glory, who have passed their unregeneracy most innocently, and kept themselves least polluted from the stains of habituate wickedness, that is, have lived as much as natural men can do, in the Plainest, honestest course of morality, it being presupposed that among all other moral Virtues they have purchased humility, the best (if there be any preparative) for the receiving of grace. Mean while we Are not to be mistaken,
and the less polluted, or that he requires mans preparation: but our position is, that in ordinary charitable reason we ought to judge more comfortably,
and the less polluted, or that he requires men preparation: but our position is, that in ordinary charitable reason we ought to judge more comfortably,
and hope more confidently of a meer moral man naturally more careful of his wayes, that he shall be both called and saved, that God will with his Spirit perfect and crown his morally good,
and hope more confidently of a mere moral man naturally more careful of his ways, that he shall be both called and saved, that God will with his Spirit perfect and crown his morally good,
Which position I have in brief proved, though nothing so largely as I might, in confutation of them who do utterly condemn unregenerate morality, and deject it below the lowest degree of prophaneness, as if they would teach a man his way to Heaven by boasting arrogantly, what Paul converted confesses humbly, I am the nearer to Christs Salvation,
Which position I have in brief proved, though nothing so largely as I might, in confutation of them who do utterly condemn unregenerate morality, and deject it below the lowest degree of profaneness, as if they would teach a man his Way to Heaven by boasting arrogantly, what Paul converted Confesses humbly, I am the nearer to Christ Salvation,
The Use in brief of this Thesis shall be for those who not as yet find the power of the regenerating spirit in them (for I am to fear many of my auditors may be in this case,
The Use in brief of this Thesis shall be for those who not as yet find the power of the regenerating Spirit in them (for I am to Fear many of my Auditors may be in this case,
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and I pray God they feel, and work, and pray themselves out of it) the Use, I say, is for those who are not yet full possessors of the spirit, to labour to keep their unregeneracy spotless from the greater offence, that if they are not yet called to the preferment of Converts and Saints, the second part of Heaven, that earthly City of God, that yet they will live orderly in that lower regiment, wherein they yet remain,
and I pray God they feel, and work, and pray themselves out of it) the Use, I say, is for those who Are not yet full Possessors' of the Spirit, to labour to keep their unregeneracy spotless from the greater offence, that if they Are not yet called to the preferment of Converts and Saints, the second part of Heaven, that earthly city of God, that yet they will live orderly in that lower regiment, wherein they yet remain,
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and be subject to the law of nature, till it shall please God to take them into a new Common-wealth under the law of grace, to improve their natural abilities to the height,
and be Subject to the law of nature, till it shall please God to take them into a new Commonwealth under the law of grace, to improve their natural abilities to the height,
If Saul were infinitely sinful before he proved an Apostle (though by the way we hear him profess, he had lived in all good conscience) yet expect not thou the same miracle,
If Saul were infinitely sinful before he proved an Apostle (though by the Way we hear him profess, he had lived in all good conscience) yet expect not thou the same miracle,
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The Fathers in an obedience to the discipline and pedagogy of the old Law possest their soule in patience, expecting the prophecied approach of the new, did not by a contempt of Moses precipitate and hasten the coming of the Messias. Cornelius liv'd a long while devoutly, and gave much alms, till at last God call'd him,
The Father's in an Obedience to the discipline and pedagogy of the old Law possessed their soul in patience, expecting the prophesied approach of the new, did not by a contempt of Moses precipitate and hasten the coming of the Messias. Cornelius lived a long while devoutly, and gave much alms, till At last God called him,
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and by a sober, careful, continent life, prepare us to a better capability of thy sanctifying Spirit, wherewith in good time thou shalt establish and seal us up to the day of redemption.
and by a Sobrium, careful, continent life, prepare us to a better capability of thy sanctifying Spirit, wherewith in good time thou shalt establish and seal us up to the day of redemption.
And thus much concerning Saul unconverted, how of all sinners he was the chief, not absolutely, that he surpassed the whole world in rankness of sin,
And thus much Concerning Saul unconverted, how of all Sinners he was the chief, not absolutely, that he surpassed the Whole world in rankness of since,
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the business will be brought home more profitably to our practice, if we drive it to this issue, That Paul in this place intending by his own example to direct others how to believe the truth,
the business will be brought home more profitably to our practice, if we drive it to this issue, That Paul in this place intending by his own Exampl to Direct Others how to believe the truth,
Whence the note is, That the greatness of ones sins makes the regenerate man apply himself more fiercely to Christ. This faithful saying was therefore to Paul worthy of all acceptation, because of all sinners he was the chief.
Whence the note is, That the greatness of ones Sins makes the regenerate man apply himself more fiercely to christ. This faithful saying was Therefore to Paul worthy of all acceptation, Because of all Sinners he was the chief.
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and accordingly is to be conceived in a treble meditation, either of his life past, or present state, or future hopes. In the first posture and meditation you may see first Paul alone, who was before a blasphemer, a persecuter and injurious; secondly, all the regenerate together:
and accordingly is to be conceived in a triple meditation, either of his life past, or present state, or future hope's. In the First posture and meditation you may see First Paul alone, who was before a blasphemer, a Persecutor and injurious; secondly, all the regenerate together:
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and keeping it in subjection, lest while he preacht to others he himself might be a cast-away, 1 Cor. ix. 27. &c. In the third posture we find him, Rom. vii. 25. where after a long disguise he cries out, I thank God through Jesus Christ our Lord.
and keeping it in subjection, lest while he preached to Others he himself might be a castaway, 1 Cor. ix. 27. etc. In the third posture we find him, Rom. vii. 25. where After a long disguise he cries out, I thank God through jesus christ our Lord.
And again, Phil. iii. 13. most evidently, Forgetting those things that are behind, and reaching out to those things which are before, I press toward the mark, &c. like a racer in the heat of his course whose eyes desires to anticipate his feet,
And again, Philip iii. 13. most evidently, Forgetting those things that Are behind, and reaching out to those things which Are before, I press towards the mark, etc. like a racer in the heat of his course whose eyes Desires to anticipate his feet,
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if either his former or present state did not sufficiently terrifie him, he would not be so eager on the third, it being the folly of humane pride and self-love to contemn any forraign aid as long as it finds either appearance or hope of domestick. If in the view of his former life he should find any thing either good or not extremely bad and sinful, he would under-prize the mercy of that Saviour that redeem'd him from so poor a guilt;
if either his former or present state did not sufficiently terrify him, he would not be so eager on the third, it being the folly of humane pride and Self-love to contemn any foreign aid as long as it finds either appearance or hope of domestic. If in the view of his former life he should find any thing either good or not extremely bad and sinful, he would underprize the mercy of that Saviour that redeemed him from so poor a guilt;
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if he could observe in his present state any natural firmness or stability, any inherent purity, any essential justice, he might possibly sacrifice to his own nets, and reckoning himself in perfect peace with God,
if he could observe in his present state any natural firmness or stability, any inherent purity, any essential Justice, he might possibly sacrifice to his own nets, and reckoning himself in perfect peace with God,
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neither invoke and seek, nor acknowledge a Mediatour. But when in his former life he shall find nothing but the matter and cause of horrour and amazement, nothing but hideous ghastly affrightments,
neither invoke and seek, nor acknowledge a Mediator. But when in his former life he shall find nothing but the matter and cause of horror and amazement, nothing but hideous ghastly affrightments,
when in hope to mend himself, and ease his fears, he shall fly to the comfort of his present converted state, and yet there also espy many thorns of temptations, how can he but be frighted out of himself? How can he but fly from the scene of those his torments,
when in hope to mend himself, and ease his fears, he shall fly to the Comfort of his present converted state, and yet there also espy many thorns of temptations, how can he but be frighted out of himself? How can he but fly from the scene of those his torments,
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and seek out and importune the mercy of a Saviour, which may deliver him out of all his fears? After the example of our Apostle in my Text, where he does more peremptorily apprehend Christ,
and seek out and importune the mercy of a Saviour, which may deliver him out of all his fears? After the Exampl of our Apostle in my Text, where he does more peremptorily apprehend christ,
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and more bodily believe, That he came into the world to save sinners, because of all sinners he was chief, making his own sinfulness (being the object and external motive of Gods mercy) an argument and internal motive of his own faith and confidence.
and more bodily believe, That he Come into the world to save Sinners, Because of all Sinners he was chief, making his own sinfulness (being the Object and external motive of God's mercy) an argument and internal motive of his own faith and confidence.
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but each thing bears its several estimation by its usefulness, and the riches of every merchandize is encreased accordingly as men to whom it is proferred do either use or want it.
but each thing bears its several estimation by its usefulness, and the riches of every merchandise is increased accordingly as men to whom it is proffered do either use or want it.
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so a man distracted, because he hath not so much reason about him as to observe his disease, will contemn Hellebore, or any other the most precions Recipe for this cure:
so a man distracted, Because he hath not so much reason about him as to observe his disease, will contemn Hellebore, or any other the most precions Recipe for this cure:
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So then unless a man have been in some spiritual danger, and by the converting Spirit be instructed into a sense and apprehension of it, he will not sufficiently observe the benefit and use of a deliverer:
So then unless a man have been in Some spiritual danger, and by the converting Spirit be instructed into a sense and apprehension of it, he will not sufficiently observe the benefit and use of a deliverer:
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unless he feel in himself some stings of the relicks of his sin, some pricks of the remaining Amorite, he will not take notice of the want and necessity which he hath of Christs mediation.
unless he feel in himself Some stings of the Relics of his since, Some pricks of the remaining Amorite, he will not take notice of the want and necessity which he hath of Christ mediation.
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But when he shall with a tenderness of memory survey the guilt of his former state, from the imputation, not importunity whereof he is now justified, when he shall still feel within him the buffetings of Satan, and sensibly observe himself not fully sanctified, then,
But when he shall with a tenderness of memory survey the guilt of his former state, from the imputation, not importunity whereof he is now justified, when he shall still feel within him the buffetings of Satan, and sensibly observe himself not Fully sanctified, then,
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The second ground of this position is, That an extraordinary undeserved deliverance is by an afflicted man received with some suspition: the consideration of the greatness of the benefit makes him doubt of the truth of it,
The second ground of this position is, That an extraordinary undeserved deliverance is by an afflicted man received with Some suspicion: the consideration of the greatness of the benefit makes him doubt of the truth of it,
and not at all to defer the enjoying of that mercy which his former misery made infinitely worthy of all acceptation. Thus may you see a ship-wrackt man recovered to some refuge, cling about,
and not At all to defer the enjoying of that mercy which his former misery made infinitely worthy of all acceptation. Thus may you see a shipwrecked man recovered to Some refuge, cling about,
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The new regenerate man finding in the Scripture the promise of a Redeemer, which shall free him from those engagements which his former bankrupt estate had plung'd him in, cannot delay so great an happiness,
The new regenerate man finding in the Scripture the promise of a Redeemer, which shall free him from those engagements which his former bankrupt estate had plunged him in, cannot Delay so great an happiness,
but with a kind of tender fear and filial trembling, runs (and strives as the Disciples to the Sepulchre) to assure his necessitous soul of this acceptable salvation: even sets upon his Saviour with a kind of violence, and will seem to distrust his promise, till his seal shall authorize and confirm it.
but with a kind of tender Fear and filial trembling, runs (and strives as the Disciples to the Sepulchre) to assure his necessitous soul of this acceptable salvation: even sets upon his Saviour with a kind of violence, and will seem to distrust his promise, till his seal shall authorise and confirm it.
Thus did the greatness of the work of the unexpected resurrection beget in Thomas a suspition and incredulity, I will not believe, &c. where our charity may conjecture, that he above all the rest was not absolutely resolved not to believe the resurrection,
Thus did the greatness of the work of the unexpected resurrection beget in Thomas a suspicion and incredulity, I will not believe, etc. where our charity may conjecture, that he above all the rest was not absolutely resolved not to believe the resurrection,
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Hear but the voice of the Spouse, and any further proofs shall be superfluous, where in violence and jealousie of love she importunes the Eternal presence of the Beloved, Set me as a seal upon thy heart,
Hear but the voice of the Spouse, and any further proofs shall be superfluous, where in violence and jealousy of love she importunes the Eternal presence of the beloved, Set me as a seal upon thy heart,
She had before often lost her beloved, which made her so fiercely fasten on him, for having roused him, ruit in amplexus, she rusht into his embraces, she held him and would not let him go.
She had before often lost her Beloved, which made her so fiercely fasten on him, for having roused him, ruit in Amplexus, she rushed into his embraces, she held him and would not let him go.
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Thus you see the jealousie and eagerness of love produc'd by either a former loss, or present more then ordinary want of the object, both which how pertinent they are to the regenerate man, either observing his past sins,
Thus you see the jealousy and eagerness of love produced by either a former loss, or present more then ordinary want of the Object, both which how pertinent they Are to the regenerate man, either observing his past Sins,
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The Use of this Thesis (to wit, that the greatness of ones sins makes the regenerate man apply himself more fiercely to Christ) is first by way of caution, that we mistake not a motive for an efficient, an impulsive for a principal cause.
The Use of this Thesis (to wit, that the greatness of ones Sins makes the regenerate man apply himself more fiercely to christ) is First by Way of caution, that we mistake not a motive for an efficient, an impulsive for a principal cause.
For where we say, It makes him apply himself, &c. ] we mean not that the encrease of sin produces faith formally, but only inciteth to believe by way of instruction, by shewing us what distress we are in,
For where we say, It makes him apply himself, etc. ] we mean not that the increase of since produces faith formally, but only inciteth to believe by Way of instruction, by showing us what distress we Are in,
the feeling of our guilt may beat the waters, but it is the great fisher of our souls which spreads the nets, which entraps us as we are in our way to Hell,
the feeling of our guilt may beatrice the waters, but it is the great fisher of our Souls which spreads the nets, which entraps us as we Are in our Way to Hell,
and if thy grace may lead us, our sins shall pursue and drive us unto Christ. Secondly, by way of character, how to distinguish a true convert from a false. A man which from an inveterate desperate malady shall meet with a miraculous unexpected cure, will naturally have some art of expression above an ordinary joy;
and if thy grace may led us, our Sins shall pursue and drive us unto christ. Secondly, by Way of character, how to distinguish a true convert from a false. A man which from an inveterate desperate malady shall meet with a miraculous unexpected cure, will naturally have Some art of expression above an ordinary joy;
The soul which from a good moral or less sinful natural estate, is magis immutata quam genita, rather chang'd then regenerate into a spiritual, goes through this business without any great noise, the Spirit entring into it in a still small voice, or at a breathing: but when a robustous obdurate sinner shall be rather apprehended then called,
The soul which from a good moral or less sinful natural estate, is magis immutata quam genita, rather changed then regenerate into a spiritual, Goes through this business without any great noise, the Spirit entering into it in a still small voice, or At a breathing: but when a robustious obdurate sinner shall be rather apprehended then called,
when the Sea shall be commanded to give up his ship-wrack't, and the Sepulchre to restore her dead, the soul surely which thus escapeth shall not be content with a mean expression,
when the Sea shall be commanded to give up his shipwrecked, and the Sepulchre to restore her dead, the soul surely which thus escapeth shall not be content with a mean expression,
Wherefore, I say, if any one out of a full violent course of sinning conceive himself converted and regenerated, let him examine what a degree of spiritual exultancy he hath attained to,
Wherefore, I say, if any one out of a full violent course of sinning conceive himself converted and regenerated, let him examine what a degree of spiritual exultancy he hath attained to,
both exprest in Maries Magnificat, where she specifies in the midst of her joy the lowliness of his handmaid, and in St. Pauls victory-song over death.
both expressed in Mary's Magnificat, where she Specifies in the midst of her joy the lowliness of his handmaid, and in Saint Paul's victory-song over death.
So that if the conversion of an inordinate sinner be not accompanied with unwonted joy and sorrow, with a godly sense of his past distress, and a godly triumph for his delivery; if it be not followed with a violent eagerness to fasten on Christ;
So that if the conversion of an inordinate sinner be not accompanied with unwonted joy and sorrow, with a godly sense of his past distress, and a godly triumph for his delivery; if it be not followed with a violent eagerness to fasten on christ;
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finally, if there be not somewhat above ordinary in the expression, then I counsel not to distrust, but fear, that is, with a sollicitous, not suspicious trembling to labour to make thy calling and election sure:
finally, if there be not somewhat above ordinary in the expression, then I counsel not to distrust, but Fear, that is, with a solicitous, not suspicious trembling to labour to make thy calling and election sure:
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to pray to that Holy Spirit to strike our hearts with a measure of holy joy and holy sorrow, some way proportionable to the size of those sins, which in our unregeneracy reigned in us;
to pray to that Holy Spirit to strike our hearts with a measure of holy joy and holy sorrow, Some Way proportionable to the size of those Sins, which in our unregeneracy reigned in us;
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and for those of us whom our sins have separated far from him, but his grace hath called home to him, that he will not suffer us to be content with a distance,
and for those of us whom our Sins have separated Far from him, but his grace hath called home to him, that he will not suffer us to be content with a distance,
but draw us close unto himself, make us press toward the mark, and fasten our selves on that Saviour, which hath redeemed us from the body and guilt of this so great death. The third Use is of comfort and confirmation to some tender souls who are incorporated into Christ,
but draw us close unto himself, make us press towards the mark, and fasten our selves on that Saviour, which hath redeemed us from the body and guilt of this so great death. The third Use is of Comfort and confirmation to Some tender Souls who Are incorporated into christ,
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For if the greatness of sin past, or the plentiful relicks of sin remaining, do require so great a measure of sorrow, to expiate the one, and subdue the other;
For if the greatness of since past, or the plentiful Relics of since remaining, do require so great a measure of sorrow, to expiate the one, and subdue the other;
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then certainly they who have been brought up with the spirit, which were from their baptism never wholly deprived of it, need not to be bound over to this trade of sorrow, need not to be set apart to that perpetual humiliation which a more stubborn sin or Devil is wont to be cast out by.
then Certainly they who have been brought up with the Spirit, which were from their Baptism never wholly deprived of it, need not to be bound over to this trade of sorrow, need not to be Set apart to that perpetual humiliation which a more stubborn since or devil is wont to be cast out by.
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and, so that if it have an humble conceit of it self, and a filial of God, may in earth possess God with some clearness of look, some serenity of affections, some alacrity of heart, and tranquility of spirit.
and, so that if it have an humble conceit of it self, and a filial of God, may in earth possess God with Some clearness of look, Some serenity of affections, Some alacrity of heart, and tranquillity of Spirit.
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God delights not in the torment of his children, (though some are so to be humbled) yea, he delights not in such burnt offerings as they bestow upon him, who destroy, and consume, and sacrifice themselves;
God delights not in the torment of his children, (though Some Are so to be humbled) yea, he delights not in such burned offerings as they bestow upon him, who destroy, and consume, and sacrifice themselves;
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and this proves seldom fruitful (if our learned husbandmen observe aright) whereof there is sometime need of draining, as well as watering. The application is, that your soul which either hath been naturally dry and barren,
and this Proves seldom fruitful (if our learned husbandmen observe aright) whereof there is sometime need of draining, as well as watering. The application is, that your soul which either hath been naturally dry and barren,
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The Christian is thereby much hindred in his progress of good works, and cannot serve the Lord with alacrity, that so perpetually hangs down his head like a Bulrush.
The Christian is thereby much hindered in his progress of good works, and cannot serve the Lord with alacrity, that so perpetually hangs down his head like a Bulrush.
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Wherefore, the Country rule is, that that ground is best which is mellow, which being crusht will break but not crumble, dissolve, but not excessively.
Wherefore, the Country Rule is, that that ground is best which is mellow, which being crushed will break but not crumble, dissolve, but not excessively.
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as they are absolutely a profession of Paul himself, to which end we beheld him in his double estate, converted and unconverted. In his unconverted state we found,
as they Are absolutely a profession of Paul himself, to which end we beheld him in his double estate, converted and unconverted. In his unconverted state we found,
though a very great sinner, yet not absolutely greater then those times brought forth, and therefore we were to think of him relatively to his future estate,
though a very great sinner, yet not absolutely greater then those times brought forth, and Therefore we were to think of him relatively to his future estate,
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Whence we observe the rarity of such conversions, that though Saul were, yet every blasphemous sinner could not expect to be called from the depth of sin to regeneracy and salvation:
Whence we observe the rarity of such conversions, that though Saul were, yet every blasphemous sinner could not expect to be called from the depth of since to regeneracy and salvation:
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and this we proved both against the ancient Romans and modern Censors of morality, and applied it to the care which we ought to have of keeping our unregeneracy spotless from any reigning sin.
and this we proved both against the ancient Romans and modern Censors of morality, and applied it to the care which we ought to have of keeping our unregeneracy spotless from any reigning since.
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and so we have past through the first consideration of these words, being conceived absolutely as St. Pauls profession of himself, we should come to the other consideration, as they are set down to us as a pattern or form of confessing the estate,
and so we have passed through the First consideration of these words, being conceived absolutely as Saint Paul's profession of himself, we should come to the other consideration, as they Are Set down to us as a pattern or from of confessing the estate,
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and applying the salvation of sinners to our selves, which business requiring the pains, and being worthy the expence of an entire hour, we must defer to a second exercise.
and applying the salvation of Sinners to our selves, which business requiring the pains, and being worthy the expense of an entire hour, we must defer to a second exercise.
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Now the God which hath created us, hath elected, redeemed, called, justified us, will sanctifie us in his time, will prosper this his ordinance, will direct us by his grace to his glory.
Now the God which hath created us, hath elected, redeemed, called, justified us, will sanctify us in his time, will prosper this his Ordinance, will Direct us by his grace to his glory.
To him be ascribed due the honour, the praise, the glory, the dominion, which through all ages of the world have been given to him that sitteth on the Throne, to the Holy Spirit, and Lamb for evermore.
To him be ascribed due the honour, the praise, the glory, the dominion, which through all ages of the world have been given to him that Sitteth on the Throne, to the Holy Spirit, and Lamb for evermore.
IN all Humane writings and Learning, there is a kind of poverty and emptiness, which makes them when they are beheld by a judicious reader look starved and crest-faln:
IN all Humane writings and Learning, there is a kind of poverty and emptiness, which makes them when they Are beheld by a judicious reader look starved and crestfallen:
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We have already handled the Words at large in one consideration, as they are a profession of Paul himself; I will not repeat you the particular occurrents.
We have already handled the Words At large in one consideration, as they Are a profession of Paul himself; I will not repeat you the particular occurrents.
as they are prescribed us for a form of confessing the estate, and applying the salvation of sinners unto ourselves, teaching each of us for a close of our Faith and Devotion to confess, Of all, &c. Where first the cadence or manner how Paul falls into these words, is worthy to be both observed and imitated:
as they Are prescribed us for a from of confessing the estate, and applying the salvation of Sinners unto ourselves, teaching each of us for a close of our Faith and Devotion to confess, Of all, etc. Where First the cadence or manner how Paul falls into these words, is worthy to be both observed and imitated:
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the chief and whole business of this verse being the truth, the acceptable truth of Christs Incarnation, with the end of it, the saving of sinners. He can no sooner name this word sinners, but his exceeding melting tenderness abruptly falls off,
the chief and Whole business of this verse being the truth, the acceptable truth of Christ Incarnation, with the end of it, the Saving of Sinners. He can no sooner name this word Sinners, but his exceeding melting tenderness abruptly falls off,
It is noted by Aristotle, the master of Human Learning, that that Rhetorick was very thin and unprofitable, very poor and like to do little good upon mens affections, which insisted on general matters, and descended not to particulars,
It is noted by Aristotle, the master of Human Learning, that that Rhetoric was very thin and unprofitable, very poor and like to do little good upon men's affections, which insisted on general matters, and descended not to particulars,
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but what was framed against the individual offender, all such being as dull and unapt to understand any thing that being applied might move or prick them,
but what was framed against the Individu offender, all such being as dull and unapt to understand any thing that being applied might move or prick them,
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This senslesness may also seem to have been amongst St. Paul's Corinthians, which made him use Aristotles counsel, in driving his speech home to their private pensons, 1 Cor. vi. Where telling them that neither fornicators nor Idolaters, and the like, shall inherit the Kingdom of God;
This senselessness may also seem to have been among Saint Paul's Corinthians, which made him use Aristotle counsel, in driving his speech home to their private pensons, 1 Cor. vi. Where telling them that neither fornicators nor Idolaters, and the like, shall inherit the Kingdom of God;
11. This sensless hard-heartedness or backwardness in applying the either commands or threatnings of the law to ones self, is by the Apostle called, NONLATINALPHABET, which we ordinarily translate a reprobate mind,
11. This senseless hardheartedness or backwardness in applying the either commands or threatenings of the law to ones self, is by the Apostle called,, which we ordinarily translate a Reprobate mind,
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but may be brought to signifie a mind without judgment, that hath no faculty of discerning, that cannot in a general threatning observe something that may concern the danger of his particular state:
but may be brought to signify a mind without judgement, that hath no faculty of discerning, that cannot in a general threatening observe something that may concern the danger of his particular state:
like those walking Idols described by the Psalmist, Eyes have they and see not, ears and hear not, noses and smell not, only beautiful carcasses of Christians, which have nothing but their shape and motion to perswade you that they live:
like those walking Idols described by the Psalmist, Eyes have they and see not, ears and hear not, noses and smell not, only beautiful carcases of Christians, which have nothing but their shape and motion to persuade you that they live:
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unless we add this most unhappy symptom, which indicates a state more wretched far then death it self, that there is strength and vigour to oppose recovery, that amidst death there yet survives a hatred, and antipathy to life.
unless we add this most unhappy Symptom, which indicates a state more wretched Far then death it self, that there is strength and vigour to oppose recovery, that amid death there yet survives a hatred, and antipathy to life.
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This hath been, and much more might be observed to you, of the carriage of the hard, stupid heart toward either Scripture or Preacher, to the plain opening of this point;
This hath been, and much more might be observed to you, of the carriage of the hard, stupid heart towards either Scripture or Preacher, to the plain opening of this point;
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for you shall more clearly understand the tender heart by observing the obdurate, and learn to be affected aright with Gods law or punishments, by knowing and hating the opposite stubborn senslesness.
for you shall more clearly understand the tender heart by observing the obdurate, and Learn to be affected aright with God's law or punishments, by knowing and hating the opposite stubborn senselessness.
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Now in brief, this tender heart in the discovery of a sin, or denunciation of a judgment needs not a particular, Thou art the man ] to bring it home to his person.
Now in brief, this tender heart in the discovery of a since, or denunciation of a judgement needs not a particular, Thou art the man ] to bring it home to his person.
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In a common satyre or declamation against sin in general, it hath a suddain art of Logick to anatomize and branch this sin in general into all its parts;
In a Common satire or declamation against since in general, it hath a sudden art of Logic to anatomise and branch this since in general into all its parts;
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So doth a tender heart never resist or defend it self against a stroke, but attenuates its self, layes wide open its pores, to facilitate its entrance, seems to woo a threatning, to prick,
So does a tender heart never resist or defend it self against a stroke, but attenuates its self, lays wide open its pores, to facilitate its Entrance, seems to woo a threatening, to prick,
and a mote which the hand observes not, will torment the eye. So is it with the Conscience, whose tenderness doth tempt every piece of Scripture to afflict it,
and a mote which the hand observes not, will torment the eye. So is it with the Conscience, whose tenderness does tempt every piece of Scripture to afflict it,
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One that hath a search to make, will not slip any evidence which may concur to the helping of his discovery, one that hath any Treatise to write, will be ready to apply any thing that ever he reads to h•s Theme or purpose.
One that hath a search to make, will not slip any evidence which may concur to the helping of his discovery, one that hath any Treatise to write, will be ready to apply any thing that ever he reads to h•s Theme or purpose.
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Now the search, the discourse, the whole imployment of a tender heart, is the enquiry after the multitude of its sins, and in sum the aggravation of each particular guilt, in and against it self, that so having sufficiently loaded it self,
Now the search, the discourse, the Whole employment of a tender heart, is the enquiry After the multitude of its Sins, and in sum the aggravation of each particular guilt, in and against it self, that so having sufficiently loaded it self,
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and being tired with the weight and burthen of its sins, it may in some measure perform the condition which Christ requires of them which come to him and be prepared to receive that ease which Christ hath promised to the weary and heavy laden. So then if the tender Conscience doth never repel, or reverberate any mention of sin,
and being tired with the weight and burden of its Sins, it may in Some measure perform the condition which christ requires of them which come to him and be prepared to receive that ease which christ hath promised to the weary and heavy laden. So then if the tender Conscience does never repel, or reverberate any mention of since,
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and therefore meets with frequent disorders, if lastly it make its imployment to gather out of all the Scripture, those places which may advantage her in the sight and sense of her sins:
and Therefore meets with frequent disorders, if lastly it make its employment to gather out of all the Scripture, those places which may advantage her in the sighed and sense of her Sins:
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but only the touch cannot, which therefore they call the sense of life, because that part or body which is deprived of feeling, is also at deaths door,
but only the touch cannot, which Therefore they call the sense of life, Because that part or body which is deprived of feeling, is also At death's door,
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of all other symptomes this of senslesness is most dangerous, and as the Greek Physicians are wont to say of a desperate disease, NONLATINALPHABET, very very mortal. This feeling tenderness is necessary to the life of grace,
of all other symptoms this of senselessness is most dangerous, and as the Greek Physicians Are wont to say of a desperate disease,, very very Mortal. This feeling tenderness is necessary to the life of grace,
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either give thanks for the plenty of that spirit which thou enjoyest, or in the sense of thy wants importune it, that God will give us softned relenting hearts, that the recital of other mens sins may move us, other mens judgments may strike us, other mens repentance melt us with a sense, with a confession, with a contrition of our own.
either give thanks for the plenty of that Spirit which thou enjoyest, or in the sense of thy Wants importune it, that God will give us softened relenting hearts, that the recital of other men's Sins may move us, other men's Judgments may strike us, other men's Repentance melt us with a sense, with a Confessi, with a contrition of our own.
I now come to observe somewhat more real out of the main of the words themselves, Of whom, &c. We find not our Apostle here complementing with himself, either excusing or attenuating his guilt,
I now come to observe somewhat more real out of the main of the words themselves, Of whom, etc. We find not our Apostle Here Complimenting with himself, either excusing or attenuating his guilt,
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The note briefly is this, That every one is to aggravate the measure and number of his sins against himself, and as near as he can observe how his guilt exceedeth other mens.
The note briefly is this, That every one is to aggravate the measure and number of his Sins against himself, and as near as he can observe how his guilt exceeds other men's.
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In the discourse whereof I shall not labour to prove you the necessity of this practise, which yet I might do out of Davids example in his penitential Psalms, especially 51. out of Nehemiahs confession,
In the discourse whereof I shall not labour to prove you the necessity of this practice, which yet I might do out of Davids Exampl in his penitential Psalms, especially 51. out of Nehemiah's Confessi,
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and the like, but taking this as supposed, I shall rather mix doctrine, and reason, and use, altogether in prescribeing some forms of aggravating our selves to our selves,
and the like, but taking this as supposed, I shall rather mix Doctrine, and reason, and use, altogether in prescribing Some forms of aggravating our selves to our selves,
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yet not descending to a particular dissection of sin into all its parts, but dealing only on general heads, equally appliable to all men, briefly reducible to these two, 1. Original sin, or the sin of our nature, of which we are all equally guilty, 2. Personal sin, grounded in and terminated to each mans person.
yet not descending to a particular dissection of since into all its parts, but dealing only on general Heads, equally appliable to all men, briefly reducible to these two, 1. Original since, or the since of our nature, of which we Are all equally guilty, 2. Personal since, grounded in and terminated to each men person.
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For Original sin, it is the Fathers complaint, and ought more justly to be ours of these times, that there is no reckoning made of it, 'tis seldom thought worthy to supply a serious place in our humiliation, 'tis mentioned only for fashions sake,
For Original since, it is the Father's complaint, and ought more justly to be ours of these times, that there is no reckoning made of it, it's seldom Thought worthy to supply a serious place in our humiliation, it's mentioned only for fashions sake,
and as it were to stop Gods mouth, and to give him satisfaction, or palliate the guilt of our wilful rebellions, not on any real apprehension that its cure and remedy in Baptism is a considerable benefit,
and as it were to stop God's Mouth, and to give him satisfaction, or palliate the guilt of our wilful rebellions, not on any real apprehension that its cure and remedy in Baptism is a considerable benefit,
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But that we may not be wilfully blind in a matter that so imports us, that we may understand somewhat of the nature and dangerous condition of this sin, you must conceive Adam who committed this first sin, in a doub'e respect, either as one particular man, or as containing in his loyns the whole nature of man, all mankind, which should ever come from him.
But that we may not be wilfully blind in a matter that so imports us, that we may understand somewhat of the nature and dangerous condition of this since, you must conceive Adam who committed this First since, in a doub'e respect, either as one particular man, or as containing in his loins the Whole nature of man, all mankind, which should ever come from him.
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Adams particular sin, i. e. his personal disobedience is wonderfully aggravated by the Fathers, 1. from his original justice, which God had bestowed on him, 2. from the near familiarity with God, which he enjoyed and then lost, 3. from the perpetual blest estate, which had it not been for this disobedience he might for ever have lived in, 4. from the purity and integrity of his Will, which was then void of all sinful desire, which otherwise might have tempted to this disobedience, 5. from the easiness of both remembring and observing the Commandment, it being a short prohibition,
Adams particular since, i. e. his personal disobedience is wonderfully aggravated by the Father's, 1. from his original Justice, which God had bestowed on him, 2. from the near familiarity with God, which he enjoyed and then lost, 3. from the perpetual blessed estate, which had it not been for this disobedience he might for ever have lived in, 4. from the purity and integrity of his Will, which was then void of all sinful desire, which otherwise might have tempted to this disobedience, 5. from the easiness of both remembering and observing the Commandment, it being a short prohibition,
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and only to abstain from one tree, where there was such plenty besides, 6. from the nature and circumstances of the offence by which the Fathers do refer it to all manner of most hainous sins, making it to contain a breach of almost each moral law, all which were then written in the tables of his heart,
and only to abstain from one tree, where there was such plenty beside, 6. from the nature and Circumstances of the offence by which the Father's do refer it to all manner of most heinous Sins, making it to contain a breach of almost each moral law, all which were then written in the tables of his heart,
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as Adam was no private person, but the whole humane nature, so this sin is to be considered either in the root, or in the fruit, in its self, or in its effects.
as Adam was no private person, but the Whole humane nature, so this sin is to be considered either in the root, or in the fruit, in its self, or in its effects.
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In its self, so all mankind, and every particular man, is, and in that name must humble himself as concerned in the eating of that fruit, which only Adams teeth did fasten on;
In its self, so all mankind, and every particular man, is, and in that name must humble himself as concerned in the eating of that fruit, which only Adams teeth did fasten on;
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or whatsoever sin else can be contained in that first great transgression ▪ and count you this nothing to have a share in such a sin, which contains such a multitude of rebellions? T'is not a slight, perfunctory humiliation that can expiate, not a small labour that can destroy this monster which is so rich in heads, each to be cut off by the work of a several repentance.
or whatsoever since Else can be contained in that First great Transgression ▪ and count you this nothing to have a share in such a since, which contains such a multitude of rebellions? it is not a slight, perfunctory humiliation that can expiate, not a small labour that can destroy this monster which is so rich in Heads, each to be Cut off by the work of a several Repentance.
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Now in the last place, as this sin of all mankind in Adam is considered in its effects, so it becomes to us a body of sin and death, a natural disorder of the whole man,
Now in the last place, as this sin of all mankind in Adam is considered in its effects, so it becomes to us a body of since and death, a natural disorder of the Whole man,
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an hostility and enmity of the flesh against the spirit, and the parent of all sin in us, as may appear Rom. vii. and Jam. i. 14. Which that you may have a more compleat understanding of, consider it as it is ordinarily set down, consisting of three parts, 1. A natural defect, 2. A moral affection, 3. A legal guilt.
an hostility and enmity of the Flesh against the Spirit, and the parent of all since in us, as may appear Rom. vii. and Jam. i. 14. Which that you may have a more complete understanding of, Consider it as it is ordinarily Set down, consisting of three parts, 1. A natural defect, 2. A moral affection, 3. A Legal guilt.
and is to be imputed to us, called ordinarily original sin in us, to distinguish it from that first act committed by Adam, of which this is an effect.
and is to be imputed to us, called ordinarily original since in us, to distinguish it from that First act committed by Adam, of which this is an Effect.
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And first that natural defect is a total loss, and privation of that primitive justice, holiness and obedience, which God had furnisht the creature withal;
And First that natural defect is a total loss, and privation of that primitive Justice, holiness and Obedience, which God had furnished the creature withal;
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and in fine to petition that rich grace, which may build up all these ruines? to pray to God that his Christ may purchase and bestow on us new abilities? that the second Adam may furnish us with more durable powers and lasting graces then we had,
and in fine to petition that rich grace, which may built up all these ruins? to pray to God that his christ may purchase and bestow on us new abilities? that the second Adam may furnish us with more durable Powers and lasting graces then we had,
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but forfeited in the first? The following part of this sin of our nature, viz. A moral evil affection, is word for word mentioned Rom. vii. 5. For there the Greek words, NONLATINALPHABET, ordinarily translated motions of sins, and in the margin the passions of sins, are more significantly to be rendred affections of sins, i. e. by an usual figure, sinful affections.
but forfeited in the First? The following part of this since of our nature, viz. A moral evil affection, is word for word mentioned Rom. vii. 5. For there the Greek words,, ordinarily translated motions of Sins, and in the margin the passion of Sins, Are more significantly to be rendered affections of Sins, i. e. by an usual figure, sinful affections.
and so sence him from the beams and light of the spiritual invisible Sun, I am to tell you that the very Heathen that lived without the knowledge of God, had no conversation with,
and so sense him from the beams and Light of the spiritual invisible Sun, I am to tell you that the very Heathen that lived without the knowledge of God, had no Conversation with,
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and so no instruction from the Bible in this matter, that these very Heathens I say, had a sense of this part of original sin, to wit, of these evil moral lusts and affections, which they felt in themselves,
and so no instruction from the bible in this matter, that these very heathens I say, had a sense of this part of original since, to wit, of these evil moral Lustiest and affections, which they felt in themselves,
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so saith he, that part of the mind in which these lusts dwell, is perswaded and drawn, or rather falls backward and forward, NONLATINALPHABET, which lust or evil concupiscence he at last defines to be, NONLATINALPHABET, an unsattable intemperance of the appetite, never filled with a desire, never ceasing in the prosecution of evil;
so Says he, that part of the mind in which these Lustiest dwell, is persuaded and drawn, or rather falls backward and forward,, which lust or evil concupiscence he At last defines to be,, an unsattable intemperance of the appetite, never filled with a desire, never ceasing in the prosecution of evil;
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Hence is it, that it was a custom among all of them, I mean the common Heathen, to use many ways of purgations, especially on their children, who at the imposition of their names were to be lustrated and purified with a great deal of superstition and ceremony, such like as they used to drive away a plague, or a cure for an house or City.
Hence is it, that it was a custom among all of them, I mean the Common Heathen, to use many ways of purgations, especially on their children, who At the imposition of their names were to be lustrated and purified with a great deal of Superstition and ceremony, such like as they used to drive away a plague, or a cure for an house or city.
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As if nature by instinct had taught them so much Religion, as to acknowledge and desire to cure in every one this hereditary disease of the soul, this plague of mans heart,
As if nature by instinct had taught them so much Religion, as to acknowledge and desire to cure in every one this hereditary disease of the soul, this plague of men heart,
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as 'tis called 1 Kings viii. 38. And in sum the whole learning of the Wisest of them (such were the Moralists ) was directed to the governing and keeping in order of these evil affections, which they called the unruly Citizens and common people of the soul, whose intemperance and disorders they plainly observed within themselves,
as it's called 1 Kings viii. 38. And in sum the Whole learning of the Wisest of them (such were the Moralists) was directed to the governing and keeping in order of these evil affections, which they called the unruly Citizens and Common people of the soul, whose intemperance and disorders they plainly observed within themselves,
Thus have I briefly shewed you the sense that the very Heathen had of this second branch of original sin, which needs therefore no farther aggravation to you but this, that they who had neither Spirit nor Scripture to instruct them, did naturally so feelingly observe and curse it, that by reason of it they esteemed their whole life but a living death, NONLATINALPHABET;
Thus have I briefly showed you the sense that the very Heathen had of this second branch of original since, which needs Therefore no farther aggravation to you but this, that they who had neither Spirit nor Scripture to instruct them, did naturally so feelingly observe and curse it, that by reason of it they esteemed their Whole life but a living death,;
and their body but the Sepulchre of the soul, NONLATINALPHABET, both which together are but a Periphrasis of that which St. Paul calls in brief the body of death. And shall we who have obtained plenty of light and instruction, besides that which nature bestowed on us with them, shall we, I say, let our eyes be confounded with abundance of day? shall we see it more clearly to take less notice of it? Shall we feel the stings of sin within us (which though they do but prick the regenerate, prove mortal to the rest of us) and shall we not observe them? Shall we not rather weep those fountains dry,
and their body but the Sepulchre of the soul,, both which together Are but a Periphrasis of that which Saint Paul calls in brief the body of death. And shall we who have obtained plenty of Light and instruction, beside that which nature bestowed on us with them, shall we, I say, let our eyes be confounded with abundance of day? shall we see it more clearly to take less notice of it? Shall we feel the stings of since within us (which though they do but prick the regenerate, prove Mortal to the rest of us) and shall we not observe them? Shall we not rather weep those fountains dry,
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and crop this luxury of our affections with a severe, sharp sorrow and humiliation? Shall we not starve this rank, fruitful mother of Vipers, by denying it all nourishment from without, all advantages of temptations and the like, which it is wont to make use of to beget in us all manner of sin:
and crop this luxury of our affections with a severe, sharp sorrow and humiliation? Shall we not starve this rank, fruitful mother of Vipers, by denying it all nourishment from without, all advantages of temptations and the like, which it is wont to make use of to beget in us all manner of since:
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and when we find we are not able, importune that strong assistant the Holy Spirit, to curb and subdue it, that in the necessity of residing, it yet may not reign in our mortal bodies; to tame and abate the power of this necessary Amorite, and free us from the activity and mischief,
and when we find we Are not able, importune that strong assistant the Holy Spirit, to curb and subdue it, that in the necessity of residing, it yet may not Reign in our Mortal bodies; to tame and abate the power of this necessary Amorite, and free us from the activity and mischief,
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and temptations of it here, and from the punishment and imputation of it hereafter. And so I come to the third part, or branch of this original sin, to wit, its legal guilt, and this we do contract by such an early prepossession, that it outruns all other computations of our life.
and temptations of it Here, and from the punishment and imputation of it hereafter. And so I come to the third part, or branch of this original since, to wit, its Legal guilt, and this we do contract by such an early prepossession, that it outruns all other computations of our life.
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We carry a body of sin about us, before we have one of flesh, have a decrepit, weak old man, with all his crazy train of affections and lusts, before even infancy begins.
We carry a body of since about us, before we have one of Flesh, have a decrepit, weak old man, with all his crazy train of affections and Lustiest, before even infancy begins.
as if it were that little moving point which the curious enquirers into nature find to be the rudiment of animation, and pants not then for life, but lust, and endless death.
as if it were that little moving point which the curious enquirers into nature find to be the rudiment of animation, and pants not then for life, but lust, and endless death.
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no, it improves its rancour against God and goodness, mixes with custom, passion, and example, and whatever thing is apt to lead us unto mischief, somenting all the wild desires of our inferior brutal part, till it become at last an equal and profest enemy, making open hostility, setting up its sconces, fortifying it self with munition and defence,
no, it improves its rancour against God and Goodness, mixes with custom, passion, and Exampl, and whatever thing is apt to led us unto mischief, fomenting all the wild Desires of our inferior brutal part, till it become At last an equal and professed enemy, making open hostility, setting up its sconces, fortifying it self with munition and defence,
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Thus shall you see it encampt, and settingup its banners for tokens, under that proud name of another law, Rom. vii. 23. I see another law in my members, warring against the law of my mind, and as if it had got the better of the day, bringing me into captivity to the law of sin, which is in the members, i. e. unto its self.
Thus shall you see it encamped, and settingup its banners for tokens, under that proud name of Another law, Rom. vii. 23. I see Another law in my members, warring against the law of my mind, and as if it had god the better of the day, bringing me into captivity to the law of since, which is in the members, i. e. unto its self.
and fiercely resolving, whether by deceit or battery to captivate us unto himself, and shall we not take notice of him? Shall we not think it worthy our pains and expence to defeat him,
and fiercely resolving, whither by deceit or battery to captivate us unto himself, and shall we not take notice of him? Shall we not think it worthy our pains and expense to defeat him,
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or secure our selves? Beloved, that will be the best stratagem for the taking of this enemy, which is now adays most ordinary in sieges, to block up all passages,
or secure our selves? beloved, that will be the best stratagem for the taking of this enemy, which is now adais most ordinary in sieges, to block up all passages,
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and hinder all access of fresh provision, and so by denying this greedy devourer all nourishment from without, to starve and pine him into such a tameness, that he may be taken without resistance;
and hinder all access of fresh provision, and so by denying this greedy devourer all nourishment from without, to starve and pine him into such a tameness, that he may be taken without resistance;
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which how really you may perform by these means of mortification and repentance prescribed you in Scripture, you shall better learn by your own practice then my discourse.
which how really you may perform by these means of mortification and Repentance prescribed you in Scripture, you shall better Learn by your own practice then my discourse.
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The fourth aggravation of this guilt is, that is, that its minera and fewel lurks even in a regenerate man, wretched, &c. and enforceth Paul into a conflict, a war against himself.
The fourth aggravation of this guilt is, that is, that its minera and fuel lurks even in a regenerate man, wretched, etc. and enforceth Paul into a conflict, a war against himself.
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and never to try a field with the Author of its so much misery, or finding it to be within its self part of it self, not to think it a sin worthy repentance,
and never to try a field with the Author of its so much misery, or finding it to be within its self part of it self, not to think it a since worthy Repentance,
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and sorrow, by which Gods Holy Spirit is so resisted, so affronted, and almost quelled and cast out? Fifthly and lastly, the guilt of it appears by the effects of it, 1. inclination, 2. consent to evil:
and sorrow, by which God's Holy Spirit is so resisted, so affronted, and almost quelled and cast out? Fifthly and lastly, the guilt of it appears by the effects of it, 1. inclination, 2. consent to evil:
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No man hath any inordinate lust, but doth give some kind of consent to it, the whole will being so infected with this lust, that that can no sooner bring forth evil motions,
No man hath any inordinate lust, but does give Some kind of consent to it, the Whole will being so infected with this lust, that that can no sooner bring forth evil motions,
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Thus have I insisted somewhat largely on the branches of Original sin, which I have spread and stretcht the wider, that I might furnish you with more variety of aggravations on each member of it, which I think may be of important use,
Thus have I insisted somewhat largely on the branches of Original since, which I have spread and stretched the wider, that I might furnish you with more variety of aggravations on each member of it, which I think may be of important use,
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When you profess that you are about the business of repentance, you cannot be perswaded that this common sin, which Adam, as you reckon, only sinned, hath any effect on you.
When you profess that you Are about the business of Repentance, you cannot be persuaded that this Common since, which Adam, as you reckon, only sinned, hath any Effect on you.
and spread forth his hand to this house, then hear thou in Heaven, &c. Where the condition of obtaining their requests from God is excellently set down,
and spread forth his hand to this house, then hear thou in Heaven, etc. Where the condition of obtaining their requests from God is excellently Set down,
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be sensible of, be sorry for, and confess to God every man the plague of his own heart, that is, in the bulk and heap of their sins, shall pick the fairest loveliest sin in the pack, the plague, i. e.
be sensible of, be sorry for, and confess to God every man the plague of his own heart, that is, in the bulk and heap of their Sins, shall pick the Fairest loveliest since in the pack, the plague, i. e.
the pestilential, reigning, sweeping offence, on which all the lower train of petty faults do wait and depend, do minister and suppeditate matter to work.
the pestilential, reigning, sweeping offence, on which all the lower train of Petty Faults do wait and depend, do minister and suppeditate matter to work.
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If, I say, they shall take this captain sin, and anatomize, and cut up, and discover every branch of him without any fraud or concealment before the Lord,
If, I say, they shall take this captain since, and anatomise, and Cut up, and discover every branch of him without any fraud or concealment before the Lord,
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For there is in every of us one master sin that rules the rabble, one fatling which is fed with the choicest of our provision, one captain of the Devils troop, one the plague in every mans heart.
For there is in every of us one master since that rules the rabble, one fatling which is fed with the Choicest of our provision, one captain of the Devils troop, one the plague in every men heart.
for the lower more ordinary sort, for the heap or bulk, we must use Davids penitential compendious art, Psal. xix. 12. who overcome with the multitude of his sins to be repeated, folds them all in this prayer, Who can tell how oft he offendeth? &c. And do thou, O Lord, work in us the sincere acknowledgment of,
for the lower more ordinary sort, for the heap or bulk, we must use Davids penitential compendious art, Psalm xix. 12. who overcome with the multitude of his Sins to be repeated, folds them all in this prayer, Who can tell how oft he offends? etc. And do thou, Oh Lord, work in us the sincere acknowledgment of,
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The whole Doctrine is, and in our whole discourse hath been handled for a store of Uses; for in setting down how you are to aggravate your sins, especially your original sin against your selves, I have spoken all the while to your affections,
The Whole Doctrine is, and in our Whole discourse hath been handled for a store of Uses; for in setting down how you Are to aggravate your Sins, especially your original since against your selves, I have spoken all the while to your affections,
and censure, and damn a mote or atome in another mans eye, when their own is in danger to be put out by a beam? Hence is it that among Lay men the sins of Clergy are weighed according to the measure of the Sanctuary, which was provided for the paying of their Tithes, Lev. xxvii. 25 i. e. double the ordinary balance;
and censure, and damn a mote or atom in Another men eye, when their own is in danger to be put out by a beam? Hence is it that among Lay men the Sins of Clergy Are weighed according to the measure of the Sanctuary, which was provided for the paying of their Tithes, Lev. xxvii. 25 i. e. double the ordinary balance;
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and their own, if not under, at most according to the common weight of the Congregation. In a Minister every errour shall become an heresie, every slip a crime,
and their own, if not under, At most according to the Common weight of the Congregation. In a Minister every error shall become an heresy, every slip a crime,
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and so St. Paul here is changed from the chief of sinners to the chief of Saints, and then the Doctrine is become a Doctrine of comfort fit for a Conclusion, that he who can follow Pauls example and precept, can sufficiently humble himself for his sins, accept that faithful saying,
and so Saint Paul Here is changed from the chief of Sinners to the chief of Saints, and then the Doctrine is become a Doctrine of Comfort fit for a Conclusion, that he who can follow Paul's Exampl and precept, can sufficiently humble himself for his Sins, accept that faithful saying,
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and rightly lay hold on Christ, may assure himself that he is become a chief Saint, for so could Paul say, Of all sinners I am the chief, and therefore of all those sinners that Christ came into the world to save, NONLATINALPHABET, I am the chief too.
and rightly lay hold on christ, may assure himself that he is become a chief Saint, for so could Paul say, Of all Sinners I am the chief, and Therefore of all those Sinners that christ Come into the world to save,, I am the chief too.
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that hath not spared any one minute of circumstance for the discovery of them, not one point of aggravation for the humbling of himself, he that being thus prepared for his journey to Christ with his burthen on his back, shall then take his flight and keep upon the wing, till he fix firmly on him, may be as sure that he shall die the death,
that hath not spared any one minute of circumstance for the discovery of them, not one point of aggravation for the humbling of himself, he that being thus prepared for his journey to christ with his burden on his back, shall then take his flight and keep upon the wing, till he fix firmly on him, may be as sure that he shall die the death,
then may he live with this Syllogism of confidence, not presumption in his mouth, 'Tis a faithful saying, that Christ came into the world to justifie, sanctifie,
then may he live with this Syllogism of confidence, not presumption in his Mouth, It's a faithful saying, that christ Come into the world to justify, sanctify,
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nor any creature shall be able to separate him, &c. I will not discuss the nature of this assurance, whether it be an act of faith or hope, only thus much, it seems to be derived or bestowed upon hope by faith,
nor any creature shall be able to separate him, etc. I will not discuss the nature of this assurance, whither it be an act of faith or hope, only thus much, it seems to be derived or bestowed upon hope by faith,
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an expectation of the performances of the premises grounded upon a firm faith in them, and so to be either an eminent degree of faith, or a confirmed hope.
an expectation of the performances of the premises grounded upon a firm faith in them, and so to be either an eminent degree of faith, or a confirmed hope.
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The Use of this Point is, not to be content with this bare assurance, but to labour to confirm it to us by those effects which do ordinarily and naturally spring from it.
The Use of this Point is, not to be content with this bore assurance, but to labour to confirm it to us by those effects which do ordinarily and naturally spring from it.
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Such are 1. joy, or glorying mentioned Heb. iii. 6. the confidence and rejoycing of your hope firm unto the end, 2. a delight in God mentioned 1 Pet. i. 3, 6. a lively hope, &c. wherein NONLATINALPHABET, you exult, you greatly rejoyce and are delighted, 3. a patient adhering to God in a firm expectation of this state,
Such Are 1. joy, or glorying mentioned Hebrew iii. 6. the confidence and rejoicing of your hope firm unto the end, 2. a delight in God mentioned 1 Pet. i. 3, 6. a lively hope, etc. wherein, you exult, you greatly rejoice and Are delighted, 3. a patient adhering to God in a firm expectation of this state,
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Fifthly, a confirmation of the mind, as making our hope the anchor of our soul, sure and stedfast, Heb. vi. 17. that we may thereby in patience possess our souls, Luke xxi. 19. And lastly, a desire of sanctifying our selves, according to that 1 Joh. iii. 3. Every man that hath this hope in him purifies himself, even as Christ is pure.
Fifthly, a confirmation of the mind, as making our hope the anchor of our soul, sure and steadfast, Hebrew vi. 17. that we may thereby in patience possess our Souls, Lycia xxi. 19. And lastly, a desire of sanctifying our selves, according to that 1 John iii. 3. Every man that hath this hope in him Purifies himself, even as christ is pure.
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and that blest estate that thou shalt bestow upon us, and lest our confidence may either be or seem but a presumption, work in us those effects of patience, of silence, of joy, of delight, of confirmation of mind,
and that blessed estate that thou shalt bestow upon us, and lest our confidence may either be or seem but a presumption, work in us those effects of patience, of silence, of joy, of delight, of confirmation of mind,
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Thus have I with all possible haste made an end of these words, and at this time out of the cadence of them observed to you the tenderness of St. Paul and every regenerate man, at the least mention of a sin or sinner, illustr•ted by the opposite hardness of heart, proved of soft, tender parts of our body,
Thus have I with all possible haste made an end of these words, and At this time out of the cadence of them observed to you the tenderness of Saint Paul and every regenerate man, At the least mention of a since or sinner, illustr•ted by the opposite hardness of heart, proved of soft, tender parts of our body,
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Secondly, out of the words themselves we observed the necessity, and method of aggravating our sins, especially original sin against our selves, which we made use of against those that are more quicksighted in other mens estates and guilts then their own.
Secondly, out of the words themselves we observed the necessity, and method of aggravating our Sins, especially original since against our selves, which we made use of against those that Are more quick-sighted in other men's estates and guilts then their own.
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Thirdly, we closed all with that comfortable doctrine of assurance, discussed to you in brief with six effects of it proposed for an example to your care and imitation.
Thirdly, we closed all with that comfortable Doctrine of assurance, discussed to you in brief with six effects of it proposed for an Exampl to your care and imitation.
Now the God which hath created us, redeemed, called, justified us, will sanctifie in his time, will prosper this his ordinance to that end, will direct us by his grace to his glory.
Now the God which hath created us, redeemed, called, justified us, will sanctify in his time, will prosper this his Ordinance to that end, will Direct us by his grace to his glory.
To him be ascribed due the honour, the praise, the glory, the dominion, which through all ages of the world have been given to him that sitteth on the Throne, to the Holy Spirit,
To him be ascribed due the honour, the praise, the glory, the dominion, which through all ages of the world have been given to him that Sitteth on the Throne, to the Holy Spirit,
