And it cannot be imagined that God, who doth nothing in vain, much less to evil purposes, should create this strong propension for no other end but to deceive our hopes, to frustrate our endeavours and to vex us for ever with unsatisfied desires;
And it cannot be imagined that God, who does nothing in vain, much less to evil Purposes, should create this strong propension for no other end but to deceive our hope's, to frustrate our endeavours and to vex us for ever with unsatisfied Desires;
Our Judgment is partial, our Ends are trivial, and our Love degenerate. Riches and Honour transport one, sensual Pleasures charm another, a third pursues Dominion;
Our Judgement is partial, our Ends Are trivial, and our Love degenerate. Riches and Honour transport one, sensual Pleasures charm Another, a third pursues Dominion;
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whatsoever is glorious, whatsoever can be loved or hoped for, against all the false appearances of worth and beauty, against all that is miserable, wretched and abhorr'd.
whatsoever is glorious, whatsoever can be loved or hoped for, against all the false appearances of worth and beauty, against all that is miserable, wretched and abhorred.
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S. Peter partly through surprize, (for they knew not that these things ought so to be) partly through his love and tender affection to our Saviour, began to rebuke him, saying, be it far from thee, O Lord, this shall not be unto thee.
S. Peter partly through surprise, (for they knew not that these things ought so to be) partly through his love and tender affection to our Saviour, began to rebuke him, saying, be it Far from thee, Oh Lord, this shall not be unto thee.
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and the Salvation of his Soul; for what is a man profited, &c. Which words are an allusion to a known Proverb, NONLATINALPHABET, nothing is more precious than Life;
and the Salvation of his Soul; for what is a man profited, etc. Which words Are an allusion to a known Proverb,, nothing is more precious than Life;
For the clearer illustration of which truth, I shall dispose my discourse into this method. 1. I shall impartially represent the profits of the world, with the nature, the quality,
For the clearer illustration of which truth, I shall dispose my discourse into this method. 1. I shall impartially represent the profits of the world, with the nature, the quality,
For if the world, and all it's interests, were simply and intrinsically evil, the gain of the World and the loss of the Soul would be the self same thing numerically,
For if the world, and all it's interests, were simply and intrinsically evil, the gain of the World and the loss of the Soul would be the self same thing numerically,
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It remains therefore as the granted Question of the Text, that the gain of the World is a real, substantial good in its place and kind. (And possibly Religion has been much endamaged by an indiscreet proposal of the severer duties of self-denyal, simply, which are only required upon particular reasons, and under emergent circumstances.)
It remains Therefore as the granted Question of the Text, that the gain of the World is a real, substantial good in its place and kind. (And possibly Religion has been much endamaged by an indiscreet proposal of the severer duties of self-denial, simply, which Are only required upon particular Reasons, and under emergent Circumstances.)
But all these interests, especially in their utmost measures, if they were ever pursued, yet were they never obtained by one Man. The Wisdom therefore of our Saviour in putting the question to the utmost possibility, If he shall gain the whole World, is very observable,
But all these interests, especially in their utmost measures, if they were ever pursued, yet were they never obtained by one Man. The Wisdom Therefore of our Saviour in putting the question to the utmost possibility, If he shall gain the Whole World, is very observable,
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Now that these enjoyments, these advantages of natural Life, are good in their own Nature, and a real profit to the Possessors, will appear, if we consider these two things.
Now that these enjoyments, these advantages of natural Life, Are good in their own Nature, and a real profit to the Possessors', will appear, if we Consider these two things.
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The Divine Principle of Religion, Reflection, and Understanding, is lodg'd in an Earthly body, and sent into a World surrounded with the proper satisfactions of every desire,
The Divine Principle of Religion, Reflection, and Understanding, is lodged in an Earthly body, and sent into a World surrounded with the proper satisfactions of every desire,
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To determine therefore the happiness of such a Being, so mixt and composed of a corporal and angelick nature, by the perfections only of his Soul, without provision for the pleasures of the natural Life, is an imperfect unphilosophical account.
To determine Therefore the happiness of such a Being, so mixed and composed of a corporal and angelic nature, by the perfections only of his Soul, without provision for the pleasures of the natural Life, is an imperfect unphilosophical account.
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'Tis true, the improvements of the Mind, and a good Conscience, are an abundant satisfaction for the want of temporal Enjoyments, (as we shall discourse anon) but we speak not now comparatively,
It's true, the improvements of the Mind, and a good Conscience, Are an abundant satisfaction for the want of temporal Enjoyments, (as we shall discourse anon) but we speak not now comparatively,
There must be therefore a strict Philosophick Good in the things of the World, consider'd simply, in as much as they contribute to the pleasure of our being,
There must be Therefore a strict Philosophic Good in the things of the World, considered simply, in as much as they contribute to the pleasure of our being,
Both the negation of every natural Evil, and the position of every natural Good, of Riches and Honour, of Safety, Preferment, Success and Reputation, are all promised by God, as Blessings and Rewards.
Both the negation of every natural Evil, and the position of every natural Good, of Riches and Honour, of Safety, Preferment, Success and Reputation, Are all promised by God, as Blessings and Rewards.
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yet as a collateral encouragement to those, who shall seek the Kingdom of God and the righteousness thereof, in the first place, all things else are promised to be added to them.
yet as a collateral encouragement to those, who shall seek the Kingdom of God and the righteousness thereof, in the First place, all things Else Are promised to be added to them.
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and prescribe the strictest Self-denyal, the most entire resignation of our sensual Appetites, appear so plausible at the first sight, that we must not wholly pass them over.
and prescribe the Strictest Self-denial, the most entire resignation of our sensual Appetites, appear so plausible At the First sighed, that we must not wholly pass them over.
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Sometimes with respect to emergent Circumstances, as when the Apostles encouraged the Disciples to sell their Possessions for the relief of the persecuted Brethren. Sometimes personally, sometimes habitually:
Sometime with respect to emergent circumstances, as when the Apostles encouraged the Disciples to fell their Possessions for the relief of the persecuted Brothers. Sometime personally, sometime habitually:
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Away then with all such superstitious Doctrines as prescribe us to live upon intuitive entertainments, to hide our selves from the Sun, or to dwell in a pleasant Garden, but never touch a Flower.
Away then with all such superstitious Doctrines as prescribe us to live upon intuitive entertainments, to hide our selves from the Sun, or to dwell in a pleasant Garden, but never touch a Flower.
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Which indeed is so far from the perfection of a Christian, or the design of my Text, that it is the disease of the mind, sullen, morose, distrustful, impotent.
Which indeed is so Far from the perfection of a Christian, or the Design of my Text, that it is the disease of the mind, sullen, morose, distrustful, impotent.
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But on the other hand, to esteem the world above its appointed value, or to consider it as our Chief Good, is the most pernicious Folly, the greatest Calamity which can befall us:
But on the other hand, to esteem the world above its appointed valve, or to Consider it as our Chief Good, is the most pernicious Folly, the greatest Calamity which can befall us:
And we shall easily acknowledge, that we cannot comprehend the essence of the Soul, or the manner of it's operation, volition and understanding, it is inconsistent with the disadvantages of our present state.
And we shall Easily acknowledge, that we cannot comprehend the essence of the Soul, or the manner of it's operation, volition and understanding, it is inconsistent with the disadvantages of our present state.
and immortal, a Principle of an independent, intellectual life, of Understanding, Judgment, Reflection, Conscience, Goodness, Providence, acting as God freely,
and immortal, a Principle of an independent, intellectual life, of Understanding, Judgement, Reflection, Conscience, goodness, Providence, acting as God freely,
From whence we collect, that the highest interest, or the perfection of the Soul, (considered in its natural capacities,) consists in the strength and vigour of these sensations and desires, in the habitual exercise of the faculties with their proper objects;
From whence we collect, that the highest Interest, or the perfection of the Soul, (considered in its natural capacities,) consists in the strength and vigour of these sensations and Desires, in the habitual exercise of the faculties with their proper objects;
in understanding clearly, in judging discreetly, in loving universally, in governing our lives wisely, in subduing our passions, in preserving the dominion of our Reason.
in understanding clearly, in judging discreetly, in loving universally, in governing our lives wisely, in subduing our passion, in preserving the dominion of our Reason.
And methinks the naked representation of this loss, is of it self sufficient to convince us, that the World, with all it's Profits, can be no Price for so inestimable a Jewel as the safety, no satisfaction for so great a calamity,
And methinks the naked representation of this loss, is of it self sufficient to convince us, that the World, with all it's Profits, can be no Price for so inestimable a Jewel as the safety, no satisfaction for so great a calamity,
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He hath lost the pleasures of a healthful Constitution, the delicate entertainments, the pure and unmixt delights which flow from all the Faculties, in the exercise of their proper functions;
He hath lost the pleasures of a healthful Constitution, the delicate entertainments, the pure and unmix delights which flow from all the Faculties, in the exercise of their proper functions;
as it stands in the relation of a Subject to God our Law-giver, who hath obliged our obedience to an Institution of Religion, to a Rule of Life, with Sanctions of future Bliss and Misery.
as it Stands in the Relation of a Subject to God our Lawgiver, who hath obliged our Obedience to an Institution of Religion, to a Rule of Life, with Sanctions of future Bliss and Misery.
This is the loss of the Soul emphatically, and which our Saviour principally intends, the displeasure of God, the future punishment of our Disobedience,
This is the loss of the Soul emphatically, and which our Saviour principally intends, the displeasure of God, the future punishment of our Disobedience,
And though the nature and affections, the manner of the reception, and conveyance of these Felicities, are impossible in our present State to be understood distinctly; (as it is fabulously reported of the Ghost of S. Jerom, that it appeared to S. Austin, writing a Tract of the fullness of joy in Heaven,
And though the nature and affections, the manner of the reception, and conveyance of these Felicities, Are impossible in our present State to be understood distinctly; (as it is fabulously reported of the Ghost of S. Jerome, that it appeared to S. Austin, writing a Tract of the fullness of joy in Heaven,
Yet this we know in general, that it consists in the absence of all Evil, tears shall be wiped away from all Faces, no forbidden fruit shall be there to tempt us, no adversaries to assault us, no impetuous desires to molest us;
Yet this we know in general, that it consists in the absence of all Evil, tears shall be wiped away from all Faces, no forbidden fruit shall be there to tempt us, no Adversaries to assault us, no impetuous Desires to molest us;
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and invest us in the joy of our Lord, in the same felicities with himself? Our Wills shall be perfect with indefective holiness, our Affections shall be unalterably fixed and ravished with the ever-fresh and inexhaustible Treasures of his Beauty.
and invest us in the joy of our Lord, in the same felicities with himself? Our Wills shall be perfect with indefective holiness, our Affections shall be unalterably fixed and ravished with the ever-fresh and inexhaustible Treasures of his Beauty.
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In a word, our souls shall be struck with such a powerful sense of his unspeakable glory, his Image shall be so deeply impress'd upon our minds, that our selves shall be changed into the likeness of his excellency,
In a word, our Souls shall be struck with such a powerful sense of his unspeakable glory, his Image shall be so deeply impressed upon our minds, that our selves shall be changed into the likeness of his excellency,
These are the glorious possibilities of the soul, the very privation thereof, or to be thrust from the presence of the Lord and the glory of his power, without the punishment of pain, is more than enough to be contained in losing the Soul,
These Are the glorious possibilities of the soul, the very privation thereof, or to be thrust from the presence of the Lord and the glory of his power, without the punishment of pain, is more than enough to be contained in losing the Soul,
He shall be cast into outer darkness, where he shall be sure to find, whatsoever is contained in the vengeance of an Omnipotent God, who is a consuming fire.
He shall be cast into outer darkness, where he shall be sure to find, whatsoever is contained in the vengeance of an Omnipotent God, who is a consuming fire.
3. To compare these Interests together, by the most infallible Rules and Tests of worth, that from thence it may appear how contemptible an interest he has espoused, who to gain the world shall lose his Soul. And amongst those many reasons of difference which might be found, I shall only select a few which seem to be the most considerable. And,
3. To compare these Interests together, by the most infallible Rules and Tests of worth, that from thence it may appear how contemptible an Interest he has espoused, who to gain the world shall loose his Soul. And among those many Reasons of difference which might be found, I shall only select a few which seem to be the most considerable. And,
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And there is no man but will readily acknowledge, that a certain, full, and everlasting good is incomparably preferable to a contingent, empty, transient interest.
And there is no man but will readily acknowledge, that a certain, full, and everlasting good is incomparably preferable to a contingent, empty, Transient Interest.
as the Text supposes, how much more unreasonable is it to prefer this interest, considering the continual Flux, the fugitive nature of temporal things.
as the Text supposes, how much more unreasonable is it to prefer this Interest, considering the continual Flux, the fugitive nature of temporal things.
He who pursues an interest out of his own power, courts unhappiness, says Seneca. But our success in the pursuit of the world depends upon a train of Circumstances, which we may dispose and order in our thoughts, but not command.
He who pursues an Interest out of his own power, Courts unhappiness, Says Senecca. But our success in the pursuit of the world depends upon a train of circumstances, which we may dispose and order in our thoughts, but not command.
For if we were wise enough, as but few are, to lay our designs subtilly, to dispose Instruments aptly, to foresee accurately, to mind our business, and govern our passions strictly;
For if we were wise enough, as but few Are, to lay our designs subtly, to dispose Instruments aptly, to foresee accurately, to mind our business, and govern our passion strictly;
yet the Wisest often find their Purposes defeated, some Links of the Chain are broken. Quod quis { que } vitet nunquam homini satis Cautum est in horas Hor.
yet the Wisest often find their Purposes defeated, Some Links of the Chain Are broken. Quod quis { que } vitet Never Homini satis Cautum est in horas Hor.
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Where then there are so many free agents, pursuing their respective private interests, as it were in a tacit conflict one upon another, there must be cross events and disappointments.
Where then there Are so many free agents, pursuing their respective private interests, as it were in a tacit conflict one upon Another, there must be cross events and disappointments.
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This contrariety therefore of Will, the deceits of Correspondents, publick Calamities, and personal Follies, render our success in the world uncertain in the nature of the thing;
This contrariety Therefore of Will, the Deceits of Correspondents, public Calamities, and personal Follies, render our success in the world uncertain in the nature of the thing;
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Because the means and instruments are all within, between our selves and God alone. No cross conjunction of unforeseen Accidents can impede our progress.
Because the means and Instruments Are all within, between our selves and God alone. No cross conjunction of unforeseen Accidents can impede our progress.
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It is a scandal to Religion and the Humane Nature, to suppose it impossible to Chuse the good, and Refuse the Evil. Vertue is the life, the pleasure, the rectitude of the Soul;
It is a scandal to Religion and the Humane Nature, to suppose it impossible to Choose the good, and Refuse the Evil. Virtue is the life, the pleasure, the rectitude of the Soul;
That his holy spirit shall encourage our endeavours, and assist our weakness, that he will give us an heart of Flesh, and cause us to walk in his ways.
That his holy Spirit shall encourage our endeavours, and assist our weakness, that he will give us an heart of Flesh, and cause us to walk in his ways.
NONLATINALPHABET. Whatsoever the change of Fortune or Life may be they can never remove the vexations of the mind, which arise from false Opinion, says Plutarch; The Star is lost we steer an unknown course,
. Whatsoever the change of Fortune or Life may be they can never remove the vexations of the mind, which arise from false Opinion, Says Plutarch; The Star is lost we steer an unknown course,
Our inordinate love of the World betrays us into fears and jealousies, and fills us with envy and ambition, which cause us to judge of things, not as they are in their own nature,
Our inordinate love of the World betrays us into fears and jealousies, and fills us with envy and ambition, which cause us to judge of things, not as they Are in their own nature,
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as Plutarch writes of Themistocles, that he raved and walk'd about the Streets at midnight, vexed and tormented with the triumph of Meltiades. NONLATINALPHABET.
as Plutarch writes of Themistocles, that he raved and walked about the Streets At midnight, vexed and tormented with the triumph of Meltiades..
In a word, whosoever by Vertue, and Obedience, shall obtain the Rewards of Heaven, and the Love of God, are under a full enjoyment, a compleat Possession of abosolute perfect and unlimited goodness.
In a word, whosoever by Virtue, and obedience, shall obtain the Rewards of Heaven, and the Love of God, Are under a full enjoyment, a complete Possession of abosolute perfect and unlimited Goodness.
For passionate Fondness, is infirmity, and therefore incompetent to the Love of God, or the perfection of the Attribute, which consists in the most substantial effects and operations;
For passionate Fondness, is infirmity, and Therefore incompetent to the Love of God, or the perfection of the Attribute, which consists in the most substantial effects and operations;
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not only in shining upon us, but in making us luminous with his brightness; and happy in the enjoyment of his perfections, in the communication of his felicities.
not only in shining upon us, but in making us luminous with his brightness; and happy in the enjoyment of his perfections, in the communication of his felicities.
And this is no Platonick rapsodie, but the necessary effects of the Divine Love, and agrees with the sober experience of Pious Men, whose Souls enjoy of full content,
And this is no Platonic rhapsody, but the necessary effects of the Divine Love, and agrees with the Sobrium experience of Pious Men, whose Souls enjoy of full content,
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for Perseus King of Macedon, but the fourth from Alexander, to be led in Chains before the Triumphal Chariot of P. Emilius, were greater Calamities than never to have been happy.
for Perseus King of Macedon, but the fourth from Alexander, to be led in Chains before the Triumphal Chariot of P. Emilias, were greater Calamities than never to have been happy.
How many have we our selves observed, who in the height of their Pleasures, in the vigour of their age, in the midst of their hopes have been suddenly snatched away.
How many have we our selves observed, who in the height of their Pleasures, in the vigour of their age, in the midst of their hope's have been suddenly snatched away.
Yet such is the degeneracy of men, that we are willing to believe, and are content with a state of non-existence, of eternal night, rather than govern our lives on Earth,
Yet such is the degeneracy of men, that we Are willing to believe, and Are content with a state of nonexistence, of Eternal night, rather than govern our lives on Earth,
The independent Powers of the Soul, the judgment of Conscience, the consent of Nations, will be always such irrefragable Testimonies of a future State,
The independent Powers of the Soul, the judgement of Conscience, the consent of nations, will be always such irrefragable Testimonies of a future State,
Besides the positive Revelation of God, that the Spirit shall return to him that gave it, that all the Joys of Heaven, which we now described, shall endure for ever, that the City is continuing, the House eternal, and the Crown shall never fade away.
Beside the positive Revelation of God, that the Spirit shall return to him that gave it, that all the Joys of Heaven, which we now described, shall endure for ever, that the city is Continuing, the House Eternal, and the Crown shall never fade away.
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and would bear the zeal of our Saviour in this compassionate Expostulation of my Text, What shall it profit a man, &c But there is never a plain syllable in the book of God, which favours the purgation, or Annihilation of Souls.
and would bear the zeal of our Saviour in this compassionate Expostulation of my Text, What shall it profit a man, etc. But there is never a plain syllable in the book of God, which favours the purgation, or Annihilation of Souls.
For, What shall it profit a man to gain the World, and lose his Soul, seems to allow the Possessions of the World, with the safety of the Soul, to be the best advantage, the most happy state. And,
For, What shall it profit a man to gain the World, and loose his Soul, seems to allow the Possessions of the World, with the safety of the Soul, to be the best advantage, the most happy state. And,
but chiefly because of the kind agreement, the mutual assistance and ministration of these several Interests, to the nourishment and increase, to the exercise and enjoyment of each other.
but chiefly Because of the kind agreement, the mutual assistance and ministration of these several Interests, to the nourishment and increase, to the exercise and enjoyment of each other.
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For the Government of our Passions, the Regulation of our Appetites and Affections under our Possessions and Enjoyments of the World, are the proper Subjects of our Vertue and Victory.
For the Government of our Passion, the Regulation of our Appetites and Affections under our Possessions and Enjoyments of the World, Are the proper Subject's of our Virtue and Victory.
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Indeed, there is scarce a Vertue, Personal, Political, or Divine, but requires the presence of Earthly Things as the necessary Instruments of its Practice.
Indeed, there is scarce a Virtue, Personal, Political, or Divine, but requires the presence of Earthly Things as the necessary Instruments of its Practice.
And thus to use the World for the interest of the Soul, for the exercise and increase of Vertue, is the best Method we can possibly consult for the most pure and pleasant Enjoyment of the World it self.
And thus to use the World for the Interest of the Soul, for the exercise and increase of Virtue, is the best Method we can possibly consult for the most pure and pleasant Enjoyment of the World it self.
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it rectifies our Judgment, and restrains our Passions, it acquaints us with our Imperfections, and delivers us from importunate desires, from Envy and Ambition, from the anxious Fears of Chance and Death;
it Rectifies our Judgement, and restrains our Passion, it acquaints us with our Imperfections, and delivers us from importunate Desires, from Envy and Ambition, from the anxious Fears of Chance and Death;
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It preserves a healthful Constitution, and, by a mixture of different Entertainments, it prevents that loathing of Pleasures, which arises from the constant presence of them:
It preserves a healthful Constitution, and, by a mixture of different Entertainments, it prevents that loathing of Pleasures, which arises from the constant presence of them:
But to devote our selves to the world, to govern our lives carelesly, to sin presumptuously, to neglect our souls, to forfeit our interest in the favour of God,
But to devote our selves to the world, to govern our lives carelessly, to sin presumptuously, to neglect our Souls, to forfeit our Interest in the favour of God,
